«m 




10 CROSS, NO C 



DISCOURSE 

SHOWING THE 

NATURE AND DISCIPLINE 



HOLY CROSS OF CHRIST; 

AND THAT 

THE DENIAL OF SELF, 

AND DAILY BEARING OF CHRIST^ CROSS, IS THE ALONE WAY 
TO THE REST AND KINGDOM OP GOD. 

TO WHICH ARE ADDED, 

THE LIVING AND DYING TESTIMONIES OF MANY PERSONS 
OF FAME AND LEARNING, 

BOTH OF ANCIENT AND MODERN TIMES, IN FAVOR OF THIS TREATISE. 

IN TWO PARTS. 



BY WILLIAM PENN. 
>i 

" And Jesus said unto his disciples ; If any man will come after me, let him deny himself 
and take up his cross daily, and follow me."— Luke iv., 23. 

"I have fought a good fight, I have finished my course, 1 have kept the faith : henceforth 
there is laid up for me a CROWN of Righteousness." &c— 1 Tim. iv., 7, 8. 



NEW YORK: 
COLLINS, BROTHER & CO., No. 254 PEARL STREET, 

BAKER, CRANE & DAY, NOS. 158 & 374 PEARL STREET. 
NEW BEDFORD: WILLIAM C. TABER & SON. 

1845. 




-J>^ 



n 



1>^V 



R. Craichead's Power Press, 
m Fulton Street. 



/ //93 

PREFACE. 

3y 

Reader, 

The great business of man's life is, to answer the end for 
which he lives ; and that is, to glorify God, and save his own 
soul : this is the decree of heaven, as old as the world. But 
so it is, that man mindeth nothing less than what he should 
most mind ; and despiseth to inquire into his own being, its 
original, duty and end ; choosing rather to dedicate his days 
(the steps he should make to blessedness) to gratify the 
pride, avarice, and luxury of his heart ; as if he had been 
born for himself, or rather given himself being, and so not 
subject to the reckoning and judgment of a superior power. 
To this wild and lamentable pass hath poor man brought 
If, by his disobedience to the law of God in his heart, 
ing that which he knows he should not do, and leaving 
undone what he knows he should do. And as long as this 
disease continueth upon man, he will make his God his 
enemy, and himself incapable of the love and salvation that 
he hath manifested by his son, Jesus Christ, to the world, 

If, reader, thou art such an one, my counsel to thee is, 
to retire into thyself, and take a view of the condition of thy 
soul ; for Christ hath given thee light with which to do it : 
search carefully and thoroughly ; thy life is upon it ; thy 
soul is at stake. It is but once to be done ; if thou abusest 
thyself in it, the loss is irreparable ; the world is not price 
enough to ransom thee : wilt thou then for such a world be- 
late thyself, over-stay the time of thy salvation, and lose thy 



IV PREFACE. 

soul ? Thou hast to do (I grant thee) with great patience ; 
but that also must have an end : therefore provoke not that 
God that made thee, to reject thee. Dost thou know what 
it is ? It is Tophet, it is hell, the eternal anguish of the 
damned ! Oh ! reader, as one knowing the terrors of the 
Lord, I persuade thee to be serious, diligent, and fervent 
about thy salvation ! aye, and as one knowing the comfort, 
peace, joy and pleasure of the ways of righteousness too, I 
exhort and invite thee, to embrace the reproofs and convic- 
tions of Christ's light and spirit in thine own conscience, and 
bear the judgment, who hast wrought the sin. The fire 
burns but the stubble ; the wind blows but the chaff: yield 
up thy body, soul and spirit, to him that maketh all things 
new : new heavens and new earth, new love, new joy, new 
peace, new works, a new life and conversation. Men are 
grown corrupt and drossy by sin, and they must be saved 
through fire, which purgeth it away ; therefore the word of 
God is compared to a fire, and the day of salvation to an 
oven ; and Christ himself to a refiner of gold, and purifier 
of silver. 

Come, reader, hearken to me a while ; I seek thy salva- 
tion ; that is my plot ; thou wilt forgive me. A refiner is 
come near thee, his grace hath appeared to thee : it shows 
thee the world's lusts, and teacheth thee to deny them. 
Receive his leaven, and it will change thee : his medicine, 
and it will cure thee : he is as infallible as free ; without 
money, and with certainty. A touch of his garment did it 
of old ; it will do it still : his virtue is the same, it cannot be 
exhausted ; for in him the fulness dwells : blessed be God 
for his sufficiency. He laid help upon him, that he might 
be mighty to save all that come to God through him : do 
thou so, and he will change thee : aye, thy vile bod}' like 
unto his glorious body. He is the great philosopher indeed. 



PfiEFACE. V 

the wisdom of God, that turns lead into gold, vile things into 
things precious : for he maketh saints out of sinners, and 
almost gods of men. What rests to us then, that we must 
do, to be thus witnesses of his power and love ? This is 
the Crown : but where is the Cross ? Where is the bitter 
cup and bloody baptism ? Come, Reader, be like him ; for 
this transcendent joy lift up thy head above the world ; then 
thy salvation will draw nigh indeed. 

Christ's Cross, is Christ's way to Christ's Crown. This 
is the subject of the following discourse ; first written during 
my confinement in the Tower of London, in the year 
1668, now re-printed with great enlargements, of matter 
and testimonies, that thou, reader, mayest be won to Christ; 
and if won already, brought nearer to him. It is a path, 
God in his everlasting kindness guided my feet into, in the 
flower of my youth, when about two and twenty years of 
age : then he took me by the hand and led me out of the 
pleasures, vanities, and hopes of the world. I have tasted 
of Christ's judgments, and of his mercies, and of the world's 
frowns and reproaches : I rejoice in my experience and 
dedicate it to thy service in Christ. It is a debt I have long 
owed, and has been long expected : I have now paid it, and 
delivered my soul. To my country, and to the world of 
Christians I leave it. May God, if he please, make it effectual 
to them all, and turn their hearts from that envy, hatred and 
bitterness, they have one against another about worldly 
things ; (sacrificing humanity and charity to ambition and 
covetousness, for which they fill the earth with trouble and 
oppression) that receiving the spirit of Christ into their 
hearts (the fruits of which are love, peace, joy, temperance 
and patience, brotherly kindness and charity) they may in 
body, soul and spirit, make a triple league against the- world, 



VI PPEFACE. 

the flesh and the devil, the only common enemies of man- 
kind ; and having conquered them through a life of self- 
denial, by the power of the Cross of Jesus, they may at last 
attain to the eternal rest and kingdom of God. 
So desireth, so prayeth, 
Friendly Reader, 

Thy fervent Christian friend, 

William Penn. 



m CBOSS, 10 CROWN. 

PART I. 



CHAPTER L 

Sect. 1. Of the necessity of the Cross of Christ in general; yet the 
little regard Christians have to it. 2. The degeneracy of Christendom 
from purity to lust, and moderation to excess. 3. That worldly lusts 
and pleasures are become the care and study of Christians, so that 
they have advanced upon the impiety of infidels. 4. This defection a 
second part to the Jewish tragedy, and worse than the first : the scorn 
Christians have cast on their Saviour. 5. Sin is of one nature all 
the world over; sinners are of the same church, the devil's children: 
profession of religion in wicked men, makes them but the worse. 6. A 
wolf is not a lamb, a sinner cannot be (whilst such) a saint. 7. The 
wicked will persecute the good ; this false Christians have done to the 
true, for non-compliance with their superstitions : the strange carnal 
measures false Christians have taken of Christianity ; the danger of 
that self-seduction. 8. The sense of that has obliged me to this dis- 
course for a dissuasive against the world's lusts, and an invitation to 
take up the daily Cross of Christ, as the way left us by him to blessed- 
ness. 9. Of the self-condemnation of the wicked ; that religion and 
worship are comprised in doing the will of God. The advantage good 
men have upon bad men in the last judgment. 10. A supplication for 
Christendom, that she may not be rejected in that great assize of the 
world. She is exhorted to consider, what relation she bears to Christ; 
if her Saviour, how saved, and for what : what her experience is of 
that great work. That Christ came to save from sin, and wrath by 
consequence ; not save men in sin, but from it, and so the wages of it. 

Sect. 1. Though the knowledge and obedience of the 
doctrine of the cross of Christ, be of infinite moment to the 
souls of men ; for that is the only door to true Christianity, 
and that path the ancients ever trod to blessedness : yet 
with extreme affliction, let me say, it is so little understood, 
so much neglected, and what is worse, so bitterly contra- 
dicted by the vanity, superstition, and intemperance of pro- 
fessed Christians, that we must either renounce to believe 
what the Lord Jesus hath told us, Luke xiv., 27, " That 
2 



8 NO CROSS, NO CROWN. 

whosoever doth not bear his cross, and come after him, 
cannot be his disciple :" or, admitting that for truth, con- 
clude, that the generality of Christendom do miserably de- 
ceive and disappoint themselves in the great business of 
Christianity and their own salvation. 

Sect. 2. For let us be never so tender and charitable in 
the survey of those nations, that entitle themselves to any in- 
terest in the holy name of Christ, if we will but be just too, 
we must needs acknowledge, that after all the gracious ad- 
vantages of light, and obligations to fidelity, which these 
latter ages of the world have received, by the coming, 
life, doctrine, miracles, death, resurrection and ascension of 
Christ, with the gifts of his Holy Spirit ; to which add the 
writings, labors, and martyrdom of his dear followers in all 
times, there seems very little left of Christianity but the name : 
which being now usurped by the old heathen nature and life, 
makes the professors of it but true heathens in disguise. 
For though they worship not the same idols, they worship 
Christ with the same heart ; and they can never do other- 
wise, whilst they live in the same lusts. So that the unmor- 
tified Christian and the heathen are of the same religion. 
For though they have different objects, to which they do di- 
rect their prayers, that adoration in both is but forced and 
ceremonious, and the deity they truly worship is the god of 
the world, the great lord of lusts : to him they bow with the 
whole powers of soul and sense. What shall we eat? 
What shall we drink ? What shall we wear ? And how 
shall we pass away our time ? Which way may we gather 
wealth, increase our power, enlarge our territories, and 
dignify and perpetuate our names and families in the earth ! 
Which base sensuality is most pathetically expressed and 
comprised by the beloved apostle John, in these words : 
" The lust of the flesh, the lust of the eyes, and the pride of 
life, which (says he) are not of the Father, but of the world 
that lieth in wickedness."* 

Sect. 3. It is a mournful reflection, but a truth no confi- 
dence can be great enough to deny, that these worldly lusts 
fill up the study, care and conversation of wretched Christ- 
endom ! and which aggravates the misery, they have grown 

* I John ii., 16. 



NO CROSS, NO CROWN. 9 

with time. For as the world is older, it is worse ; and the 
examples of former lewd ages, and their miserable conclu- 
sions, have not deterred, but excited ours ; so that the peo- 
ple of this seem improvers of the old stock of impiety, and 
have carried it so much farther than example, that instead 
of advancing in virtue, upon better times, they are scandal- 
ously fallen below the life of heathens. Their high-mind- 
edness, lasciviousness, uncleanness, drunkenness, swearing, 
lying, envy, backbiting, cruelty, treachery, covetousness, 
injustice, and oppression are so common, and committed 
with such invention and excess, that they have stumbled 
and embittered infidels to a degree of scorning that holy 
religion, to which their good example should have won 
their affections. 

Sect. 4. This miserable defection from primitive times, 
when the glory of Christianity was the purity of its profes- 
sors, I cannot but call the second and worst part of the 
Jewish tragedy, upon the blessed Saviour of mankind. For 
the Jews, from the power of ignorance, and the extreme 
prejudice they were under to the unworldly way of his ap- 
pearance, would not acknowledge him when he came, but 
for two or three years persecuted, and finally crucified him 
in one day.^ But the false Christians' cruelty lasts longer : 
they have first, with Judas, professed him, and then, for 
these many ages, most basely betrayed, persecuted, and 
crucified him, by a perpetual apostasy in manners, from the 
self-denial, and holiness of his doctrine ; their lives giving 
the lie to their faith. These are they that the author of the 
epistle to the Hebrews tells us, " crucify to themselves the 
Son of God afresh, and put him to open shame :"* whose 
defiled hearts, John, in his Revelation, styles, the streets of 
Sodom, and Egypt, spiritually so called, where he beheld 
the Lord Jesus crucified, long after he had been ascended. 
And as Christ said of old, a man's enemies are those of his 
own house ; so Christ's enemies now, are chiefly those of 
his own profession: "they spit upon him, they nail and 
pierce him, they crown him with thorns, and give him gall 
and vinegar to drink."f Nor is it hard to apprehend ; for 
they that live in the same evil nature and principle the 

* Heb. vi., 6; Rev. xi., 8. f Matt, xxvii.. 



10 NO CROSS, NO CROWN. 

Jews did, that crucified him outwardly, must needs crucify 
him inwardly ; since they that reject the grace now in 
their own hearts, are one in stock and generation with the 
hard-hearted Jews, that resisted the grace that then ap- 
peared in and by Christ. 

Sect. 5. Sin is of one nature all the world over ; for 
though a liar is not a drunkard, nor a swearer a whore- 
monger, nor either properly a murderer ; yet they are all 
of a church ; all branches of the wicked root ; all of a kin. 
They have but one father, the devil, as Christ said to the 
professing Jews, # the visible church of that age : he slight- 
ed their pretensions to Abraham and Moses, and plainly 
told them, that he that committeth sin, was the servant of 
sin. They did the devil's works, and therefore were the 
devil's children. The argument will always hold upon the 
same reasons, and therefore good still : " his servants you 
are (saith Paul) whom you obey:"f and saith John to the 
church of old, "let no man deceive you ; he that commit- 
teth sin is of the devil." J Was Judas ever the better Chris- 
tian for crying, Hail, Master, and kissing Christ ?§ By no 
means : they were the signal of his treachery ; the token 
given, by which the bloody Jews should know and take 
him. He called him Master, but betrayed him ; he kissed, 
but sold him to be killed : this is the upshot of the false 
Christians' religion. If a man ask them, is Christ your 
Lord 1 They will cry, God forbid else : yes, he is our Lord. 
Very well : But do you keep his commandments ? No. 
How should we ? How then are you his disciples ? It is 
impossible, say they ; what ! would you have us keep his 
commandments ? No man can. What ! impossible to do 
that, without which Christ hath made it impossible to be a 
Christian ? Is Christ unreasonable ? Does he reap w r here 
he has not sown;|| require where he has not enabled? 
Thus it is, that with Judas they call him Master, but take 
part with the evil of the world to betray him ; and kiss and 
embrace him as far as specious profession goes ; and then 
sell him, to gratify the passion that they most indulge. 
Thus, as God said of old, they make him serve with their 
sins, and for their sins too.H 

* John viii., 34-35. t Rom. vi., 16. \ 1 John iii., 7, - 

§ Matt, xxvi., 19, || Matt. XXV., 24. 1 Isa. xliii., 24. 



NO CROSS, NO CROWN. 11 

Sect. 6. Let no man deceive his own soul ; " grapes are 
not gathered of thorns, nor figs of thistles :" # a wolf is not 
a sheep, nor is a vulture a dove. What form, people, or 
church soever thou art of, it is the truth of God to mankind, 
that they who have even the form of godliness, but (by 
their unmortified lives) deny the power thereof, make not 
the true, but false church : which though she entitle herself 
the lamb's bride, or church of Christ, she is that mystery 
or mysterious Babylon, fitly called by the Holy Ghost, the 
mother of harlots, and all abominations ;f because degene- 
rated from Christian chastity and purity, into all the enor- 
mities of heathen Babylon : a sumptuous city of old time, 
much noted for the seat of the kings of Babylon, and at 
that time the place in the world of greatest pride and lux- 
ury. As she was then, so mystical Babylon is now, the 
great enemy of God's people. 

Sect. 7. True it is, " they that are born of the flesh, hate 
and persecute them that are born of the spirit,"J who are 
the circumcision in heart. It seems they cannot own, nor 
worship God after her inventions, methods and prescrip- 
tions, nor receive for doctrine her vain traditions, any more 
than they can comply with her corrupt fashions and customs in 
their conversation. The case being thus, from an apostate 
she becomes a persecutor. It is not enough that she her- 
self declines from ancient purity, others must do so too. 
She will give them no rest, that will not partake with her 
in that degeneracy, or receive her mark. Are any wiser 
than she, than mother church ? No, no : nor can any make 
war with the beast she rides upon, those worldly powers 
that protect her, and vow her maintenance against the cries 
of her dissenters. Apostasy and superstition are ever 
proud and impatient of dissent ; all must conform or perish.^ 
Therefore the slain witnesses, and blood of the souls under 
the altar, are found within the walls of this mystical Baby- 
lon, this great city of false Christians, and are charged upon 
her by the Holy Ghost, in the revelation. Nor is it strange 
that she should slay the servants, who first crucified the 
Lord : but strange and barbarous too, that she should kill 
her husband, and murder her Saviour, titles she seems so 

* Matt, vii., 16. t Rev. xvii., 5. 

X Gal. iv., 29. § Rev. yi., 9. 



12 NO CROSS, NO CROWN. 

fond of, and that have been so profitable to her ; and that 
she would recommend herself by, though without all jus- 
tice. But her children are reduced so entirely under the 
domain of darkness, by means of their continued disobedi- 
ence to the manifestation of the divine light in their souls, 
that they forget what man once was, or how they should now 
be : and know not true and pure Christianity when, they 
meet it, yet pride themselves to profess it. Their measures 
are so carnal and false about salvation, they call good evil, 
and evil good ; they make a devil a Christian, and a saint a 
devil. So that though the unrighteous latitude of their 
lives be matter of lamentation, as to themselves it is of de- 
struction ; yet that common apprehension, that they may 
be children of God while in a state of disobedience to his 
holy commandments ; and disciples of Jesus, though they 
revolt from his cross ; and members of his true church, 
which is without spot or wrinkle, notwithstanding their 
lives are full of spots and wrinkles ; is, of all other decep- 
tions upon themselves, the most pernicious to their eternal 
condition. For they are at peace in sin, and* under a secu- 
rity in their transgression. Their vain hope silences their 
convictions, and over-lays all tender motions to repentance : 
so that their mistake about their duty to God, is as mis- 
chievous as their rebellion against him. 

Thus they walk on precipices, and flatter themselves, till 
the grave swallows them up, and the judgment of the great 
God breaks the lethargy, and undeceives their poor wretch- 
ed souls with the anguish of the wicked, as the reward of 
their work. 

Sect. 8. This has been, is, and will be the doom of all 
worldly Christians : an end so dreadful, that if there were 
nothing of duty to God, or obligation to men, being a man, 
and one acquainted with the terrors of the Lord in the way 
and work of my own salvation, compassion alone were 
sufficient to excite me to this dissuasive against the world's 
superstitions and lusts, and to invite the professors of Chris- 
tianity to the knowledge and obedience of the daily cross 
of Christ, as the alone way, left by him, and appointed us 
to blessedness: that they who now do but usurp the Dome* 
may have the thing ; and by the power of the cross (to 
which they are now dead, instead of being dead to the world 



NO CROSS, NO CROWN. 13 

by it) may be made partakers of the resurrection that is in 
Christ Jesus, unto newness of life. For they that are truly 
in Christ, that is redeemed by and interested in him, are 
new creatures. They have received a new will,* such as 
does the will of God, not their own. They pray in truth, 
and do not mock God, when they say, " thy will be done in 
earth, as it is in heaven." They have new affections, such 
as are set on things above,f and make Christ their eternal 
treasure. New faith, such as overcomes snares and tempta- 
tions of the world's spirit in themselves, or as it appears 
through others : and lastly, new works, not of superstitious 
contrivance, or of human invention, but the pure fruits of 
the spirit of Christ working in them, as love, joy, peace, 
meekness, long-suffering, temperance, brotherly-kindness, 
faith, patience, gentleness and goodness, against which 
there is no law; J and they that have not this spirit of 
Christ, and walk not in it, the apostle Paul has told us, are 
none of his ; but the wrath of God, and condemnation of 
the law, will lie upon them. For if " there is no condemna- 
tion to them that are in Christ, who walk not after the flesh, 
but after the spirit,"§ which is Paul's doctrine ; they that 
walk not according to that Holy Spirit, by his doctrine, are 
not in Christ : that is, have no interest in him, nor just claim 
to salvation by him ; and consequently there is condemna- 
tion to such. 

Sect. 9. And the truth is, the religion of the wicked is a 
lie : " there is no peace, saith the prophet, to the wicked."|| 
Indeed there can be none, they are reproved in their own 
consciences, and condemned in their own hearts, in all their 
disobedience. Go where they will, rebukes go with them, 
and oftentimes terrors too : for it is an offended God that 
pricks them, and who, by his light, sets their sins in order 
before them. Sometimes they strive to appease him, by 
their corporal framed devotion and worship, but in vain ; 
for true worshipping of God, is doing his will, which they 
transgress. The rest is a false compliment, like him that 
said he would go, and did not.^f Sometimes they fly to 
sports and company, to drown the reprover's voice, and 
blunt his arrows, to chase away troubled thoughts, and 

* Gal. vi., 15. f Col. iii., 1, 2, 3. { Gal. v., 22, 23. 

6 Rom., viii. II Isa. xlviii., 22. U Matt, xxi., 30. 



14 NO CROSS, NO CROWN. 

secure themselves out of the reach of the disquieter of their 
pleasures : but the Almighty first or last is sure to overtake 
them. There is no flying his final justice, for those that 
reject the terms of his mercy. Impenitent rebels to his law 
may then call to the mountains, and run to the caves of the 
earth for protection, but in vain : his all-searching eye will 
penetrate their thickest coverings, and strike up a light in 
that obscurity, which shall terrify their guilty souls ; and 
which they shall never be able to extinguish. Indeed their 
accuser is with them, they can no more be rid of him, than 
of themselves ; he is in the midst of them, and will stick 
close to them. That spirit which bears witness with the 
spirits of the just, will bear witness against theirs. Nay, 
their own hearts will abundantly come in against them ; 
and, " If our heart condemn us," says the apostle John, " God 
is greater, and knows all things :"* that is, there is no es- 
caping the judgments of God, whose power is infinite, if a 
man is not able to escape the condemnation of himself. It 
is at that day, proud and luxurious Christians shall learn, 
that God is no respecter of persons ; that all sects and 
names shall be swallowed up in these two kinds, sheep and 
goats, just and unjust : and the very righteous must have a 
trial for it. Which made that holy man cry out, " If the 
righteous are scarcely saved, where shall the wicked and 
ungodly appear ?"f If their thoughts, words, and works 
must stand the test, and come under scrutiny before the 
impartial judge of heaven and earth, how then should the 
ungodly be exempted ? No, we are told by him that cannot 
lie, many shall then even cry, Lord, Lord, set forth their 
profession, and recount the works that have been done in 
his name, to make him propitious, and yet be rejected with 
this direful sentence, " Depart from me, ye workers of ini- 
quity, I know you not."J As if he had said, Get you gone, 
you evil doers ; though you have professed me, I will not 
know you : your vain and evil lives have made you unfit 
for my holy kingdom ; get you hence, and go to the gods 
whom you have served ; your beloved lusts, which you 
have worshipped, and the evil world that you have so much 
coveted and adored : let them save you now, if they can, 

* 1 John iii., 20. f 1 Pet. iv„ 18. \ Matt, vii., 23. 



NO CROSS, NO CROWN. 15 

from the wrath to come upon you, which is the wages of 
the deeds you have done. Here is the end of their work 
that build upon the sand, the breath of the judge will blow 
it down ; and woful will the fall thereof be. Oh, it is now, 
that the righteous have the better of the wicked ! which 
made an apostate cry in old time, " Let me die the death of 
the righteous, and let my last end be like unto his."* For 
the sentence is changed, and the judge smiles : he casts the 
eye of love upon his own sheep, and invites them with a 
" come, ye blessed of my Father," t that through patient con- 
tinuance in well-doing, have long waited for immortality : 
you have been the true companions of my tribulations and 
cross, and with unwearied faithfulness, in obedience to my 
holy will, valiantly endured to the end, looking to me, the 
author of your precious faith, for the recompense of reward, 
that I have promised to them that love me, and faint not : 
" O enter ye into the joy of your Lord, and inherit the king- 
dom prepared for you from the foundation of the world." 

Sect. 10. O Christendom ! my soul most fervently prays, 
that after all thy lofty professions of Christ and his meek 
and holy religion, thy unsuitable and un-Christlike life may 
not cast thee at that great assize of the world, and lose thee 
so great salvation at last. Hear me once, I beseech thee. 
Can Christ be thy Lord, and thou not obey him ? Or, canst 
thou be his servant, and never serve him? "Be not deceiv- 
ed, such as thou sowest shalt thou reap :"J he is none of 
thy Saviour, whilst thou rejectest his grace in thy heart, by 
which he should save thee. Come, what has he saved thee 
from 1 Has he saved thee from thy sinful lusts, thy worldly 
affections and vain conversations ? If not, then he is none 
of thy Saviour. For though he be offered a Saviour to all, 
yet he is actually a Saviour to those only, that are saved 
by him ; and none are saved by him, that live in those evils, 
by which they are lost from God, and which he came to 
save them from. 

It is sin that Christ is come to save man from, and death 
and wrath, as the wages of it : but those that are not saved, 
that is, delivered by the power of Christ in their souls, from 
the power that sin has had over them, can never be saved 

* Numb, xxiii., 2, 10. f Matt. xxv., 34. % Gal. vi., 7. 

2* 



16 NO CROSS, NO CROWN. 

from the death and wrath, that are the assured wages of 
the sin they live in. 

So that, look how far people obtain victory over all those 
evil dispositions and fleshly lusts they have been addicted 
to, so far they are truly saved, and are witnesses of the re- 
demption that comes by Jesus Christ. His name shows this 
work : " and thou shalt call his name Jesus, for he shall 
save his people from their sins."* " And lo (said John of 
Christ) the lamb of God that takes away the sin of the 
world !"f that is, behold him, whom God hath given to en- 
lighten people, and for salvation to as many as receive him, 
and his light and grace in their hearts, and take up their 
daily cross, and follow him : such as rather deny them- 
selves the pleasure of fulfilling their lusts, than sin against 
the knowledge he has given them of his will ; or do that 
they know they ought not to do. 



CHAPTER 1L 

Sect. 1. By this Christendom may see her lapse, how foul it is ; and next, 
the worse for her pretence of Christianity. 2. But there is mercy 
with God upon repentance, and propitiation in the blood of Jesus. 3. 
He is the light of the world, that reproves the darkness, that is, the 
evil of the world ; and he is to be known within. ' 4. Christendom, 
like the inn of old, is full of other guests : she is advised to believe in, 
receive and apply to Christ. 5. Of the nature of true faith ; it brings 
power to overcome every appearance of evil : this leads to consider 
the cross of Christ, which has been so much wanted. 6. The apos- 
tolic ministry, and end of it ; its blessed effect ; the character of apos- 
tolic times. 7. The glory of the cross, and its triumph over the hea- 
then world. A measure to Christendom, what she is not, and should 
be. 8. Her declension, and cause of it. 9. The miserable effects 
that followed. 10. From the consideration of the cause, the cure may 
be more easily known, viz., not faithfully taking up the daily cross ; 
then faithfully taking it up, must be the remedy. 

Sect. 1. By all which has been said, O Christendom ! 
and by that better help, if thou wouldst use it, the lamp the 

* Matt, i., 21. t Jofatti., 29, 



NO CROSS, NO CROWN. 17 

Lord has lighted in thee, not utterly extinct, it may evi- 
dently appear, first, how great and foul thy backsliding has 
been, who, from the temple of the Lord, art become a cage 
of unclean birds ; and of an house of prayer, a den of 
thieves, a synagogue of Satan, and the receptacle of every 
defiled spirit. Next that, under all this manifest defection, 
thou hast nevertheless valued thy corrupt self upon thy 
profession of Christianity, and fearfully deluded thyself 
with the hopes of salvation. The first makes thy disease 
dangerous, but the last almost incurable. 

Sect. 2. Yet because there is mercy with the God of 
bowels, that he may be feared, and that he takes no delight 
in the eternal death of poor sinners, no, though backsliders 
themselves, but is willing all should come to the knowledge 
and obedience of the truth, and be saved. He has sent 
forth his Son a propitiation, and given him a Saviour to take 
away the sins of the whole world, that those that believe and 
follow him may feel the righteousness of God in the remission 
of their sins, and blotting out their transgressions for ever. # 
Now, behold the remedy ! an infallible cure, one of God's 
appointing ; a precious elixir indeed, that never failed : and 
that universal medicine which no malady could ever escape. 

Sect. 3. But thou wilt say, what is Christ, and where is 
he to be found ? And how received and applied in order 
to this mighty cure ? I tell thee then : first, he is the great 
spiritual light of the world, that enlightens every one that 
comes into the world ; by which he manifests to them their 
deeds of darkness and wickedness, and reproves them for 
committing them. Secondly, he is not far away from thee, 
as the apostle Paul said of God to the Athenians : behold 
(says Christ himself) " I stand at the door and knock ; if 
any man hear my voice, and open the door, I will come in 
to him, and sup with him, and he with me."f What door 
can this be, but that of the heart of man ? 

Sect. 4. Thou, like the inn of old, hast been full of other 
guests : thy affections have entertained other lovers : there 
has been no room for thy Saviour in thy soul. Wherefore 
salvation is not, yet come into thy house, though it is come 

* Ezek. xviii., 20, 23, 24 ; Matt, i., 21 ; Luke i., 77 ; Rom. iii., 25 ; 
Heb. ix., 24—28 ; 1 John ii., 1, 2. \ Acts xvii., 27 ; Rev. iii., 20. 



18 NO CROSS, NO CEOWN. 

to thy door, and thou hast been often proffered it, and hast 
professed it long. But if he calls, if he knocks still, that 
is, if his light yet shines, if it reproves thee still, there is 
hopes thy day is not over ; and that repentance is not hid 
from thine eyes ; but his love is after thee still, and his 
holy invitation continues to save thee. 

Wherefore, O Christendom ! believe, receive, and apply 
him rightly ; this is of absolute necessity, that thy soul may 
live for ever with him. He told the Jews, " If you believe 
not that I am he, ye shall die in your sins ; and whither I go 
ye cannot come."* And because they believed him not, 
they did not receive him nor any benefit by him: but 
they that believed him, received him : " and as many as re- 
ceived him," his own beloved discipje tells us, " to them 
gave he power to become the sons of God, which are born 
not of blood, nor of the will of flesh, nor of the will of 
man, but of God."f That is, who are not children of God 
after the fashions, prescriptions, and traditions of men, that 
call themselves his church and people (which is not after 
the will of flesh and blood, and the invention of carnal man, 
unacquainted with the regeneration and power of the Holy 
Ghost) but of God ; that is, according to his will, and the 
working and sanctification of his spirit and word of life in 
them. And such were ever well versed in the right appli- 
cation of Christ, for he was made to them indeed propitia- 
tion, reconciliation, salvation, righteousness, redemption and 
justification. 

So I say to thee, unless thou believest, that he that stands 
at the door of thy heart and knocks, and sets thy sins in 
order before thee, and calls thee to repentance, be the Sa- 
viour of the world, thou wilt die in thy sins, and where he 
is gone, thou wilt never come. For if thou believest not in 
him, it is impossible that he should do thee good, or effect 
thy salvation : Christ works not against faith but by it. It 
is said of old, he did not many mighty works in some 
places, because the people believed not in him.J So that 
'f thou truly believest in him, thine ear will be attentive to 
his voice in thee, and the door of thine heart open to his 

John viii., 22, 24. t John i., 12, 13. t Mark vi., 5. 



NO CROSS, NO CROWN. 19 

knocks. Thou wilt yield to the discoveries of his light, 
and the teachings of his grace will be very dear to thee. 

Sect. 5. It is the nature of true faith to beget an holy 
fear of offending God, a deep reverence to his precepts, and 
a most tender regard to the inward testimony of his spirit, 
as that, by which his children, in all ages, have been safely 
led to glory. For as they that truly believe, receive Christ 
in all his tenders to the soul, so, as true it is, that w r ho re- 
ceive him thus, with him, receive power to become the sons 
of God : that is, an inward force and ability to do whatever 
he requires : strength to mortify their lusts, control their 
affections, resist evil motions, deny themselves, and over- 
come the world in its most enticing appearances. This is 
the life of the blessed cross of Christ, which is the subject 
of the following discourse, and what thou, O man, must take 
up, if thou intendest to be the disciple of Jesus. Nor canst 
thou be said to receive Christ, or believe in him, whilst thou 
rejectest his cross. For as receiving of Christ is the means 
appointed of God to salvation, so bearing thy daily cross 
after him is the only true testimony of receiving him ; and 
therefore it is enjoined by him, as the great token of disci- 
pleship, " Whosoever will be my disciple, let him take up 
his daily cross, and follow me."* 

This, Christendom, is that thou hast so much wanted, and 
the want of which has proved the only cause of thy misera- 
ble declension from pure Christianity. To consider which 
well, as it is thy duty, so it is of great use to thy restora- 
tion. 

For as the knowledge of the cause of any distemper 
guides the physician to make a right and safe judgment in 
the application of his medicine, so it will much enlighten 
thee in the way of thy recovery, to know and weigh the 
first cause of thy spiritual lapse and malady that has be- 
fallen thee. To do which, a general view of thy primitive 
estate, and consequently of their work that first labored in 
the Christian vineyard, will be needful ; and if therein some- 
thing be repeated, the weight and dignity of the subject will 
bear it without the need of an apology. 

Sect. 6. The work of apostleship, we are told by a prime 

♦Mat. xvi.,24. 



20 NO CROSS, NO CROWN. 

laborer in it, was to turn people " from darkness to light, and 
from the power of Satan unto God."* That is, instead of 
yielding to the temptations and motions of Satan, who is 
the prince of darkness (or wickedness, the one being a 
metaphor to the other) by whose power their understand- 
ings were obscured, and their souls held in the service of 
sin, they should turn their minds to the appearance of 
Christ, the light and Saviour of the world ; who by his 
light shines in their souls, and thereby gives them a sight 
of their sins, and discovers every temptation and motion in 
them unto evil, and reproves them when they give way 
thereunto ; that so they might become the children of light, 
and walk in the path of righteousness. And for this blessed 
work of reformation, did Christ endue his apostles with his 
spirit and power, that so men might not longer sleep in a 
security of sin and ignorance of God, but awake to right- 
eousness, that the Lord Jesus might give them life : that is, 
that they might leave off sinning, deny themselves the plea- 
sure of wickedness, and by true repentance turn their hearts 
to God, in well-doing, in which is peace. And truly, God 
so blessed the faithful labors of these poor mechanics, yet 
his great ambassadors to mankind, that in a few years many 
thousands, that had lived without God in the world, without 
a sense or fear of Him, lawlessly, very strangers to the 
work of his spirit in their hearts, being captivated by fleshly 
lusts, were inwardly struck and quickened by the word of 
life, and made sensible of the coming and power of the Lord 
Jesus Christ, as a judge and lawgiver . in their souls ; by 
whose holy light and spirit, the hidden things of darkness 
were brought to light and condemned, and pure repentance 
from those dead works begotten in them, that they might 
serve the living God in newness of spirit. So that thence- 
forward they lived not to themselves, neither were they car- 
ried away of those former divers lusts, by which they had 
been seduced from the true fear of God ; but the law of the 
spirit of life, by which they overcame the law of sin and 
death, was their delight, and therein did they meditate day 
and night, f Their regard towards God was not taught by 
the precepts of men any longer, but from the knowledge 

• Acts xxvi., 18. f Rom. ?iii., 2, 



NO C'ltOSS, NO CROWN. 21 

they had received by his own work and impressions in their 
souls.* They had not quitted their old masters, the world, 
the flesh, and the devil, and delivered up themselves to the 
holy guidance of the grace of Christ, that taught them to 
deny ungodliness, and the world's lusts, and to live soberly, 
righteously, and godly in this present life ;| this is the Cross 
of Christ indeed ; and here is the victory it gives to them 
that take it up : by this cross they died daily to the old life 
they had lived ; and by holy watchfulness against the secret 
motions of evil in their hearts, they crushed sin in its con- 
ceptions, yea, in its temptations. So that they, as the apos- 
tle John advised them, kept themselves, and the evil one 
touched them not.J 

For the light which Satan cannot endure, and with which 
Christ had enlightened them, discovered him in all his ap- 
roaches and assaults upon the mind, and the power they 
received through their inward obedience to the manifesta- 
tions of that blessed light, enabled them to resist and van- 
quish him in all his stratagems. And thus it was, that 
where once nothing was examined, nothing went unexa- 
mined. Every thought must come to judgment, and the 
rise and tendency of it be also well approved, before they 
allow it any room in their minds. There was no fear 
of entertaining enemies for friends, whilst this strict 
guard was kept upon the very wicket of their soul. Now 
the old heavens and earth, that is, the old earthly conversa- 
tion, and old carnal, that is Jewish or shadowy worship, 
passed away apace, and every day all things became new. 
" He was no more a Jew, that was one outwardly, nor that 
circumcision that was in the flesh ; but he was the Jew, 
that was one inwardly ; and that circumcision, which was of 
the heart, in the spirit, and not in the letter, whose praise is 
not of man but of God."§ 

Sect. 7. Indeed the glory of the Cross shined so conspicu- 
ously through the self-denial of their lives who daily bore 
it, that it struck the heathen with astonishment, and in a 
small time so shook their altars, discredited their oracles, 
struck the multitude, invaded the court and overcame their 

* Isa. xxix., 13. f Tit. xi., 12. 

t John v., 18. § Rom. ii., 28, 29, 



22 NO CROSS, NO CROWN. 

armies, that it led priests, magistrates, and generals, in tri- 
umph after it, as the trophies of its power and victory. 

And while this integrity dwelt with Christians, mighty 
was the presence and invincible that power that attended 
them : it quenched fire, daunted lions, turned the edge of 
the sword, out-faced instruments of cruelty, convicted 
judges, and converted executioners. In fine, the ways 
their enemies took to destroy, increased them ; and 
by the deep wisdom of God, they were made great 
promoters of the truth, who in all their designs endeavored 
to extinguish it. Now not a vain thought, nor an idle word, 
nor an unseemly action, was permitted : no, not an immod- 
est look ; no courtly dress, gay apparel, complimental re- 
spects or personal honors ; much less those lewd immorali- 
ties and scandalous vices now in vogue with Christians, 
could find either example or connivance among them.* 
Their care was not how to sport away their precarious 
time, but how to redeem it, that they might have enough to 
work out their great salvation, which they carefully did, 
with fear and trembling ;f not with balls and masks, with 
play-houses, dancing, feasting, and gaming, no, not to make 
sure of their heavenly calling and election, was much dearer 
to them, than the poor and trifling joys of mortality. For 
they having with Moses seen Him that is invisible, and 
found that his loving-kindness was better than life, the peace 
of His spirit than the favor of princes ; as they feared not 
Csesar's wrath, so they chose rather to sustain the afflictions 
of Christ's true pilgrims, than enjoy the pleasures of sin, 
that were but for a season ; esteeming his reproaches of 
more value than the perishing treasures of the earth. And 
if the tribulations of Christianity were more eligible than the 
comforts of the world, and the reproaches of one than all 
the honor of the other ; there was then surely no tempta- 
tion in it, that could shake the integrity of Christendom. 

Sect. 8. By this short draught of what Christendom was, 
thou mayest see, O Christendom, what thou art not, and 
consequently what thou oughtest to be. But how conies it, 
that from a Christendom that was thus meek, merciful, self- 
denying, suffering, temperate, holy, just, and good, so like 

* Hcb. xi., 32, to the end ; Isa. lxiii., '2 ; Dan. iii., 12, to the end ; Dan. 
vi., 16, to the end. t Ephf. v., 15, 1(5. 



NO CROSS, NO CROWN. 23 

to Christ, whose name she bore, we find a Christendom 
now, that is superstitious, idolatrous, persecuting, proud, 
passionate, envious, malicious, selfish, drunken, lascivious, 
unclean, lying, swearing, cursing, covetous, oppressing, de- 
frauding, with all other abominations known in the earth, 
and that to an excess justly scandalous to the worst of hea- 
then ages, surpassing them more in evil than in time ; I say, 
how comes this lamentable defection ! 

I lay this dow r n, as the undoubted reason of this degene- 
racy, to wit, the inward disregard of thy mind to the light 
of Christ shining in thee ; that first showed thee thy sins, 
and reproved them, and that taught and enabled thee to 
deny and resist them. For as thy fear towards God, and 
holy abstinence from unrighteousness w 7 as, at first, not 
taught by the precepts of men, but by that light and grace, 
which revealed the most secret thoughts and purposes of 
thine heart, and searched the most inward part of thy belly, 
setting thy sins in order before thee, and reproving thee for 
them, not suffering one unfruitful thought, word or work of 
darkness, to go unjudged, so when thou didst begin to dis- 
regard that light and grace, to be careless about that holy 
watch, that was once set up in thine heart, and didst not 
keep sentinel there, as formerly, for God's glory and thy 
own peace ; the restless enemy of man's good quickly took 
advantage of this slackness, and often surprised thee with 
temptations, whose suitableness to thy inclinations made his 
conquest over thee not difficult. 

In short, thou didst not omit to take up Christ's holy yoke, 
to bear thy daily cross ; thou wast careless of thy affections, 
and kept no journal or check upon thy actions ; but didst 
decline to audit accounts, in thy own conscience, with 
Christ thy light, the great bishop of thy soul, and judge of 
thy works, whereby the holy fear decayed, and love waxed 
cold ; vanity abounded, and duty became burdensome. 
Then up came formality instead of the power of godliness ; 
superstition, in place of Christ's institution: and whereas 
Christ's business w r as, to draw off the minds of his disciples 
from an outward temple, and carnal rites and services, to 
the inward and spiritual worship of God, suitable to the 
nature of divinity, a worldly, human, pompous worship is 
brought in again, and a worldly priesthood, temple and 



24 NO CROSS, NO CROWN. 

altar re-established. Now it w r as that the "sons of God 
once more saw the daughters of men were fair :"* that is, 
the pure eye grew dim, which repentance had opened, that 
saw no comeliness out of Christ ; and the eye of lust became 
unclosed again, by the god of the world ; and those w r orldly 
pleasures, that make such as love them forget God (though 
once despised for the sake of Christ) began now to recover 
their old beauty and interest in thy affections ; and from 
liking them, to be the study, care, and pleasure of thy life. 

True, there still remained the exterior forms of worship, 
and a nominal and oral reverence to God and Christ ; but 
that was all : for the offence of the holy cross ceased, the 
power of godliness was denied, self-denial lost ; and though 
fruitful in the invention of ceremonious ornaments, yet bar- 
ren in the blessed fruits of the Spirit. And a thousand 
shells cannot make one kernel, or many dead corpses one 
living man. 

Sect. 9. Thus religion fell from experience to tradition, 
and worship from power to form, from life to letter ; that 
instead of putting up lively and powerful requests, animated 
by the deep sense of want, and the assistance of the Holy 
Spirit, by which the ancients prayed, wrestled and prevail- 
ed with God ; behold a by-rote mumpsimus, a dull and 
insipid formality, made up of corporeal bowings and cring- 
ings, garments and furnitures, perfumes, voices and music, 
litter for the reception of some earthly prince, than the hea- 
venly worship of the only true and immortal God, w T ho is 
an eternal, invisible spirit. 

But thy heart growing carnal, thy religion did so too ; 
and not liking it as it was, thou fashionedst it to thy liking ; 
forgetting what the holy prophet said, " the sacrifice of the 
wicked is an abomination to the Lord,"f and what James 
saith, " Ye ask, and ye receive not," (why ?) " because ye 
ask amiss ;" J that is, with an heart that is not right, but in- 
sincere, unmortified, not in the faith that purifies the soul, 
and therefore can never receive what is asked : so that a 
man may say with truth, thy condition is worse by thy 
religion, because thou art tempted to think thyself the better 
for it, and art not. 

* Gen. vi., 2. f Trow x\\, 9. } James iv., 3. 



NO CROSS, NO CROWN. 25 

Sect. 10. Well ; by this prospect that is given thee, of 
thy foul fall from primitive Christianity, and the true cause 
of it, to wit, a neglect of the daily cross of Christ, it may 
be easy for thee to inform thyself of the way of thy recovery. 

For look, at what door thou wentest out, at that door 
thou must come in : and as letting fall, and forbearing the 
daily cross, lost thee ; so taking up, and enduring the daily 
cross, must recover thee. It is the same way, by which 
the sinners and apostates become the disciples of Jesus. 
" Whosoever (says Christ) will come after me, and be my 
disciple, let him deny himself, and take up his daily cross, 
and follow me."* Nothing short of this will do ; mark 
that, for as it is sufficient so is it indispensable : no crown, 
but by the cross ; no life eternal, but through death : and 
it is but just, that those evil and barbarous affections, that 
crucified Christ afresh, should by his holy cross be cruci- 
fied. Blood requires blood ; his cross is the death of sin, 
that caused his death ; and he the death of death, according 
to that passage, O death ! I will be thy death !f 



CHAPTER III. 

Sect. 1. What the cross of Christ is ? A figurative speech, but truly the 
divine power, that mortifies the world. 2. It is so called by the apos- 
tle Paul to the Corinthians. 3. Where it is the cross appears, and 
must be borne ? Within, where the lusts are, there they must be cruci- 
fied. 4. Experience teaches every one this, to be sure Christ asserts 
it, from within comes murder, &c, and that is the house where the 
strong man must be bound. 5. How is the cross to be borne ? The 
way is spiritual, a denial of self, the pleasure of sin, to please God and 
obey his will, as manifested to the soul by the light he gives it. 6. This 
shows the difficulty, yet the necessity of the cross. 

The daily cross being then, and still, O Christendom, the 
way to glory ; that the succeeding matter, which wholly 
relates to the doctrine of it, may come with most evidence 

* Matt, xvi., 24 ; Mark viii., 34 ; Luke ix., 23 ; xiv., 27. 
f Hos. xiii., 14 ; 1 Cor. xv., 55. 



26 NO CROSS, NO CROWN. 

and advantage upon thy conscience, it is most seriously to 
be considered by thee, 

First, What the cross of Christ is ? 

Secondly, Where the cross of Christ is to be taken up ? 

Thirdly, How, and after what manner it is to be borne ? 

Fourthly, What is the great work and business of the 
cross ? In which 

The sins it crucifies, with the mischiefs that attend them, 
will be at large expressed. 

Fifthly, and lastly, I shall add many testimonies from 
living and dying persons, of great reputation either for their 
quality, learning, or piety, as a general confirmation of the 
whole tract. 

To the first, what is the cross of Christ ? 

Sect. 1. The cross of Christ is a figurative speech, bor- 
rowed from the outward tree, or wooden cross, on which 
Christ submitted to the will of God, in permitting him to 
suffer death at the hands of evil men. So that the cross 
mystical is that divine grace and power, w 7 hich crosses the 
carnal wills of men, and gives a contradiction to their cor- 
rupt affections, and that constantly opposeth itself to the in- 
ordinate and fleshly appetite of their minds, and so may be 
justly termed the instrument of man's holy dying to the 
world, and being made conformable to the will of God. 
For nothing else can mortify sin, or make it easy for us to 
submit to the divine will, in things otherwise very contrary 
to our own. 

Sect. 2. The preaching of the cross therefore in primitive 
times was fitly called by Paul, that famous and skilful apos- 
tle in spiritual things, the power of God ; though to them 
that perish, then, as now, foolishness. That is, to those 
that were truly weary and heavy laden, and needed a deli- 
verer ; to whom sin was burdensome and odious, the preach- 
ing of the cross, by which sin was to be mortified, was, as 
to them, the power of God, or a preaching of the divine 
power, by which they were made disciples of Christ, and 
children of God : and it w T rought so powerfully upon them, 
that no proud or licentious mockers could put them out of 
love with it. But to those that walked in the broad way. 
in the full latitude of their lusts, and dedicated their time 
and care to the pleasure of their corrupt appetites, to whom 



NO CROSS, NO CROWN. 27 

all yoke and bridle were and are intolerable, the preaching 
of the cross was, and is, foolishness : to which I may add, 
in the name but of too many now-a-days, and the practice 
ridiculous ; embraced by none, if they may be believed, but 
half-witted people of stingy and singular tempers, affected 
by the hypochondry, and oppressed with the power of mel- 
ancholy ; for all this, and more, is bestowed upon the life 
of the blessed cross of Christ, in the persons of those who 
truly bear it, by the very professors and pretended admirers 
of it. 

Sect. 3. Well, but then where does this cross appear, 
and must it be taken up ? 

I answer within : that is, in the heart and soul ; for where 
the sin is, the cross must be. Now, all evil comes from 
within: this Christ taught. "From within (saith Christ) 
out of the heart of men proceed evil thoughts, adulteries, 
fornications, murders, thefts, covetousness, wickedness, de- 
ceit, lasciviousness, an evil eye, blasphemy, pride, foolish- 
ness : all these evils come from within, and defile the man."* 

The heart of man is the seat of sin, and where he is de- 
filed, he must be sanctified ; and where sin lives, there it 
must die : it must be crucified. Custom in evil hath made 
it natural for men to do evil ; and as the soul rules the body, 
so this corrupt nature sways the whole man : but still, it is 
all from within. 

Sect. 4. Experience teaches every son and daughter of 
Adam an assent to this ; for the enemy's temptations are 
ever directed to the mind, which is within : if they take not, 
the soul sins not ; if they are embraced, lust is presently 
conceived (that is, inordinate desires) ; " lust conceived, 
brings forth sin ; and sin finished (that is, acted), brings 
forth death."f Here is both the cause and the effect, the 
very genealogy of sin, its rise and end. 

In all this, the heart of evil man is the devil's mint, his 
work-house, the place of his residence, where he exercises 
his power and art. And therefore the redemption of the 
soul is aptly called, the destruction of the works of the devil, 
and bringing in of everlasting righteousness. J When the 
Jews would have defamed Christ's miracle of casting out 

* Mark vii., 21, 22, 23. f James i., 15. t 1 John iii.,S. 



28 NO CROSS, NO CROWN. 

devils, by a blasphemous imputation of it to the power of 
Beelzebub, he says, " That no man can enter a strong man's 
house, and spoil his goods, till he first bind the strong man."* 
Which as it shows the contrariety that was between Beel- 
zebub, and the power by which he dispossessed him ; so it 
teaches us to know, that the souls of the wicked are the 
devil's house, and that his goods, his evil works, can never 
be destroyed, till first he that wrought them, and keeps the 
house, be bound. All which makes it easy to know, where 
the cross must be taken up, by which alone the strong man 
must be bound, his goods spoiled, and his temptations resist- 
ed : this is, within, in the heart of man. 

Sect. 5. But in the next place, how, and in what manner 
is the cross to be daily borne ? 

The way, like the cross, is spiritual : that is, an inward 
submission of the soul to the will of God, as it is manifested 
by the light of Christ in the consciences of men : though it 
be contrary to their own inclinations. For example : when 
evil presents, that which shows the evil does also tell them 
they should not yield to it ; and if they close with its coun- 
sel, it gives them power to escape it. But they that look 
and gaze upon the temptation, at last fall in with it, and are 
overcome by it ; the consequence of which is guilt and 
judgment. Therefore as the cross of Christ is that spirit 
and power in men, though not of men, but of God, which 
crosseth and reproveth their fleshly lusts and affections ; so 
the way of taking up the cross is, an entire resignation of 
soul to the discoveries and requirings of it ; not to consult 
their worldly pleasure, or carnal ease, or interest (for such 
are captivated in a moment), but continually to watch against 
the very appearances of evil, and by the obedience of faith, 
that is, of true love and confidence in God, cheerfully to 
offer up, to the death of the cross, that evil part, that Judas 
in themselves, which, not enduring the heat of the siege, and 
being impatient in the hour of temptation, would, by its near 
relation to the tempter, more easily betray their souls into 
his hands. 

Sect. 6. O this shows to every experience, how hard it is 
to be a true disciple of Jesus ! the way is narrow indeed. 

•Markiii., '.27. 



NO CROSS, NO CROWN. 29 

and the gate very strait, where not a word, no, not a thought 
must slip the watch, or escape judgment : such circumspec- 
tion, such caution, such patience, such constancy, such holy 
fear and trembling. This gives an easy interpretation to 
that hard saying, " flesh and blood cannot inherit the king- 
dom of God :"* those that are captivated with fleshly lusts 
and affections ; for they cannot bear the cross ; and they 
that cannot endure the cross, must never have the crown. 
To reign, it is necessary first to suffer, f 



CHAPTER IV. 

Sect. 1 . What is the great work of the cross ? The answer to this of 
great moment. 2, The work of the cross is self-denial. 3. What 
was the cup and cross of Christ ? 4. What is our cup and cross ? 
5. Our duty is to follow Christ as our Captain. 6. Of the distinction 
upon self, a lawful and unlawful self. 7. What the lawful self is. 

8. That is to be denied in some cases, by Christ's doctrine and example. 

9. By the apostles' pattern. 10. The danger of preferring lawful self 
above our duty to God. 11. The reward of self-denial, an excitement 
to it. 12. This doctrine as old as Abraham. 13. His obedience of 
faith memorable. 14. Job a great instance of self-denial, his content- 
ment. 15. Moses also a mighty example, his neglect of Pharaoh's 
court. 16. His choice. 17. The reason of it, viz., the recompense of 
reward. 18. Isaiah no inconsiderable instance, who of a courtier be- 
came an holy prophet. 19. These instances concluded with that of 
holy Daniel, his patience and integrity, and the success they had upon 
the king. 20. There might be many mentioned to confirm this blessed 
doctrine. 21. All must be left for Christ, as men would be saved. 
22. The way of God is a way of faith and self-denial. An earnest 
supplication and exhortation to all to attend upon these things. 

But, fourthly, what is the great work and business of the 
cross, respecting man ? 

Sect. 1. This indeed is of that mighty moment to be truly, 
plainly, and thoroughly answered, that all that went before 
seems only to serve for preface to it ; and miscarrying in it, 
to be no less than a misguidance of the soul about its way 

* Mat. xxiv., 42; xxv., 13; xxvi., 33, 42. f Phil, ii., 12; 1 Th. iii., 
1 Cor. xv., 50. 



30 NO CROSS, NO CROWN. 

to blessedness. I shall therefore pursue the question, with 
God's help, and the best knowlege he hath given me, in the 
experience of several years' discipleship. 

The great work and business of the cross of Christ, in 
man, is self-denial : a word of as much depth in itself, so of 
sore contraction to the world ; little understood, but less 
embraced by it ; yet it must be borne for all that. The Son 
of God has gone before us, and by the bitter cup he drank, 
and baptism he suffered, has left us an example, that we 
should follow his steps. Which made him put that hard 
question to the wife of Zebedee and her two sons, upon her 
soliciting that one might sit at his right, and the other at his 
left hand in his kingdom ; " Are ye able to drink of the cup 
that I shall drink of, and to be baptized with the baptism I 
am baptized with V* It seems their faith was strong ; they 
answered, we are able. Upon which he replied, " Ye shall 
drink indeed of my cup, and be baptized with the baptism I 
am baptized with ;" but their reward he left to his father. 

Sect. 3. What was his cup he drank, and baptism he 
suffered ? I answer ; they were the denial and offering up 
of himself by the eternal spirit to the will of God, undergo- 
ing the tribulations of his life, and agonies of his death, upon 
the cross, for man's salvation. 

Sect. 4. What is our cup and cross that we should drink 
and suffer ? They are the denying and offering up of our- 
selves, by the same spirit, to do or suffer the will of God for 
his service and glory : which is the true life and obedience 
of the cross of Jesus : narrow still, but before, an unbeaten 
way. For when there was none to help, not one to open 
the seals, to give knowledge, to direct the course of poor 
man's recovery, he came in the greatness of his love and 
strength, and though clothed with the infirmities of a mortal 
man ; being within fortified by the Almightiness of an im- 
mortal God, he travelled through all the straits and difficul- 
ties of humanity ; and first of all others, trod the untrodden 
path of blessedness. 

Sect. 5. O come let us follow him, the most unwearied, 
the most victorious captain of our salvation ! to whom all the 
great Alexanders and mighty Caesars of the world are less 

*Mat. xx., 21,22, 23. 



NO CROSS, NO CROWN. 31 

than the poorest soldiers of their camps could be to them. 
True, they were all great princes of their kind, and con- 
querors too, but on very different principles. For Christ 
made himself of no reputation to save mankind ; but these 
plentifully ruined people, to augment theirs. They van- 
quished others, not themselves ; Christ conquered self, that 
ever vanquished them ; of merit therefore the most excel- 
lent prince and conqueror. Besides, they advanced their 
empire by rapine and blood, but he by suffering and persua- 
sion ; he never by compulsion, they always by force pre- 
vailed. Misery and slavery followed all their victories; 
his brought greater freedom and felicity to those he over- 
came. In all they did, they sought to please themselves ; 
in all he did, he aimed to please his Father, who is God of 
gods, King of kings, and Lord of lords. 

It is this most perfect pattern of self-denial we must fol- 
low, if ever we will come to glory ; to do which, let us 
consider self-denial in its true distinction and extent. 

Sect. 6. There is a lawful and unlawful self, and both 
must be denied, for the sake of him, that in submission to 
the will of God counting nothing dear, that he might save 
us. And though the world be scarcely in any part of it at 
that pass, as yet to need that lesson of the denial of lawful 
self, that every day most greedily sacrifices to the pleasure 
of unlawful self: yet to take the whole thing before me, 
and for that it may possibly meet with some that are so far 
advanced in this spiritual warfare, as to receive some ser- 
vice from it, I shall at least touch upon it. 

Sect. 7. The lawful self, which we are to deny, is that 
conveniency, ease, enjoyment and plenty, which in them- 
selves are so far from being evil, that they are the bounty 
and blessings of God to us : as husband, wife, child, house, 
land, reputation, liberty, and life itself; these are God's 
favors, which we may enjoy with lawful pleasure, and justly 
improve as our honest interest. But when God requires 
them, at what time soever the lender calls for them, or is 
pleased to try our affections by our parting with them ; I 
say, when they are brought in competition with him, they 
must not be preferred, they must be denied. Christ him- 
self descended from the glory of his Father, and willingly 
made himself of no reputation among men, that he might 
3 



32 NO CROSS, NO CROWN. 

make us of some with God ; and from the quality of think- 
ing it no robbery to be equal with God, # he humbled him- 
self to the poor form of a servant ; yea, the ignominious 
death of the cross, that he might deliver us an example of 
pure humility, and entire submission to the will of our hea- 
venly Father. 

Sect. 8. It is the doctrine he teaches us in these words : 
" He that loveth father or mother, son or daughter, more 
than me, he is not worthy of me."f Again, " Whosoever 
he be of you, that forsaketh not all that he hath, cannot be 
my disciple."J And he plainly told the young rich man, 
that if he would have eternal life, he should sell all, and 
follow him : a doctrine sad to him, as it is to those that like 
him, for all their high pretences to religion, in truth love 
their possessions more than Christ. This doctrine of self- 
denial is the condition to eternal happiness : " He that w T ill 
come after me, let him deny himself, and take up his cross, 
and follow me."§ Let him do as I do : as if he had said, 
he must do as I do, or he cannot be as I am, the Son 
of God. 

Sect. 9. This made those honest fishermen quit their 
lawful trades, and follow him, when he called them to it ; 
and others, that waited for the consolation of Israel, to offer 
up their estates, reputations, liberties, and also lives to the 
displeasure and fury of their kindred, and the government 
they lived under, for the spiritual advantage that accrued 
to them, by their faithful adherence to his holy doctrine. 
True, many would have excused their following of him in 
that parable of the feast : some had bought land, some had 
married wives, and others had bought yokes of oxen, and 
could not come ;|| that is, an immoderate love of the world 
hindered them ; their lawful enjoyments, from servants, be- 
came their idols; they worshipped them more than God, 
and would not quit them to come to God. But this is re- 
corded to their reproach : and we may herein see the power 
of self upon the worldly man, and the danger that comes 
to him by the abuse of lawful things. What, thy wife 
dearer to thee than thy Saviour ! and thy land and oxen 
preferred before thy soul's salvation ! O beware, that thy 

* Phil, ii., 5, 6, 7, 8. f Matt. x. .17; Luke xiv. 3.1. 

t Mark x., 21, 22. § M^lf. xvi., 21. || Luko xiv., IS 19, 20. 



NO CROSS, NO CROWN. 33 

comforts prove not snares first, and then curses ; to over- 
rate them, is to provoke him that gave them to take them 
away again ; come and follow him that giveth life eternal 
to the soul. 

Sect. 10. Wo to them that have their hearts in their 
earthly possessions ! for when they are gone, their heaven 
is gone with them. It is too much the sin of the best part 
of the world, that they stick in the comforts of it : and it is 
lamentable to behold how their affections are bemired and 
entangled with their conveniences and accommodations, in 
it. The true self-denying man is a pilgrim ; but the selfish 
man is an inhabitant of the world ; the one uses it, as men 
do ships, to transport themselves or tackle in a journey, 
that is, to get home ; the other looks no farther, whatever 
he prates, than to be fixed in fulness and ease here, and likes 
it so well, that if he could, he would not exchange. How- 
ever, he will not trouble himself to think of the other world, 
till he is sure he must live no longer in this : but then, alas ! 
it will prove too late ; not to Abraham, but to Dives, he 
must go ; the story is as true as sad. 

Sect. 11. But on the other hand, it is not for naught that 
the disciples of Jesus deny themselves : and indeed, Christ 
himself had the eternal joy in his eye : for the joy that was 
set before him, says the author to the Hebrews, he endured 
the cross ; that is, he denied himself, and bore the re- 
proaches and death of the wicked ; and despised the shame, 
to wit, the dishonor and derision of the world. It made 
him not afraid nor shrink, he contemned it : and is set down 
on the right hand of the throne of God. # And to their en- 
couragement, and great consolation, when Peter asked him, 
what they should have that had forsaken all to follow him ? he 
answered them, " Verily I say unto you, that ye which have 
followed me in the regeneration, when the Son of man shall 
sit on the throne of his glory, ye also shall sit upon twelve 
thrones, judging the twelve tribes of Israel/'-)- that were 
then in apostasy from the life and power of godliness. 
This was the lot of his disciples ; the more immediate com- 
panions of his tribulations, and first messengers of his king- 
dom. But the next that follows is to all : " And every one 

* Heb. xii., 2. t Matt, xix., 27, 28, 29. 



34 NO CROSS, NO CROWN. 

that hath forsaken houses, or brethren, or sisters, or father, 
or mother, or wife, or children, or lands, for my name's 
sake, shall receive an hundred fold, and shall inherit ever- 
lasting life." It was this recompense of reward, this eter- 
nal crown of righteousness, that in every age has raised, in 
the souls of the just, an holy neglect, yea, contempt of the 
world. To this is owing the constancy of the martyrs, as 
to their blood the triumph of the truth. 

Sect. 12. Nor is this a new doctrine ; it is as old as 
Abraham.* In several most remarkable instances, his life 
was made up of self-denial. First, in quitting his own land, 
where we may well suppose him settled in the midst of 
plenty, at least sufficiency : and why ? Because God called 
him. Indeed this should be reason enough ; but such is the 
world's degeneracy, that in fact it is not ; and the same 
act, upon the same inducement, in any now, though praised 
in Abraham, would be derided. So apt are people not to 
understand what they commend ; nay, to despise those ac- 
tions, when they meet them in the people of their own 
times, which they pretend to admire in their ancestors. 

Sect. 13. But he obeyed: the consequence w T as, that 
God gave him a mighty land. This was the first reward 
of his obedience. The next was, a son in his old age ; and 
which greatened the blessing, after it had been in nature, 
past the time of his wife's bearing of children. f Yet God 
called for his darling, their only child, the joy of their age, 
the son of a miracle, and he upon whom the fulfilling of the 
promise made to Abraham did depend. For this son, I say, 
God callecl : a mighty trial, that which, one would have 
thought, might very well have overturned his faith, and 
stumbled his integrity : at least have put him upon this dis- 
pute in himself: this command is unreasonable and cruel ; 
it is the tempter's, it cannot be God's. For, is it to be 
thought that God gave me a son to make a. sacrifice of 
him? That the father should be butcher of his only child ? 
Again, that he should require me to offer up the son of his 
own promise, by whom his covenant is to be performed \ 
this is incredible. I say, thus Abraham might naturally 
enough have argued, to withstand the voice of God, and 
indulge his great affections to his beloved Isaac. But good 
old Abraham, that knew the voice that had promised him a 

* Gen. \ii. f Gen. xviii. 



NO CROSS, NO CROWN. 35 

son, had not forgot to know it, when it required him back 
again :* he disputes not, though it looks strange, and per- 
haps with some surprise and horror, as a man. He had 
learned to believe, that God that gave him a child by a 
miracle, could work another to preserve or restore him. 
His affections could not balance his duty, much* less over- 
come his faith ; for he received him in a way that would 
let him doubt of nothing that God had promised of him. 

To the voice of this Almightiness he bows, builds an 
altar, binds his only son upon it, kindles the fire, and 
stretches forth his hand to take the knife ; but the angel 
stopped the stroke. " Hold, Abraham, thy integrity is 
proved." What followed ? A ram served, and Isaac was 
his again. This shows how little serves, where all is re- 
signed, and how mean a sacrifice contents the Almighty, 
where the heart is approved. So that it is not the sacrifice 
that recommends the heart, but the heart that gives the 
sacrifice acceptance. 

God often touches our best comforts, and calls for that 
which we most love, and are least willing to part with. 
Not that he always takes it utterly away, but to prove the 
soul's integrity, to caution us from excesses, and that we 
may remember God, the author of those blessings we pos- 
sess, and live loose to them. I speak my experience ; the 
way to keep our enjoyments, is to resign them, and though 
that be hard, it is sweet to see them returned, as Isaac was 
to his father Abraham, with more love and blessing than 
before. O stupid world ! O worldly Christians ! Not only 
strangers, but enemies to this excellent faith ! and whilst 
so, the reward of it you can never know. 

Sect. 14. But Job pressed hard upon Abraham ; his self- 
denial also was very signal. For when the messengers of 
his afflictions came thick upon him, one doleful story after 
another, till he was left as naked as when he was born ; 
the first thing he did, he fell to the ground, and worshipped 
that power, and kissed that hand that stripped him ; so far 
from murmuring, that he concludes his losses of estate and 
children with these words : " Naked I came out of my 
mother's womb, and naked shall I return : the Lord gave, 

* Gen. xxi. 



36 NO CROSS, NO CROWN. 

and the Lord hath taken away, blessed be the name of the 
Lord."* O the deep faith, patience and contentment of this 
excellent man : one would have thought, this repeated news 
of ruin had been enough to have overset his confidence in 
God : but it did not : that stayed him. But indeed he tells 
us why ; his Redeemer lived : " I know (says he) that my 
Redeemer lives."f And it appeared he did : for he had 
redeemed him from the world ; his heart was not in his 
worldly comforts ; his hope lived above the joys of time, 
and troubles of mortality, not tempted by the one nor 
shaken by the other ; but firmly believed, " that when after 
his skin worms should have consumed his body, yet with 
his eyes he should see God." Thus was the heart of Job 
both submitted to, and comforted in, the will of God. 

Sect. 15. Moses is the next great example in sacred 
story for remarkable self-denial, before the times of Christ's 
appearance in the flesh. He had been saved, when an in- 
fant, by an extraordinary Providence, and it seems by what 
followed, for an extraordinary service : Pharaoh's daugh- 
ter, whose compassion was the means of his preservation 
when the king decreed the slaughter of the Hebrew males, 
took him for her son, and gave him the education of her 
father's court.J His own graceful presence and extraordi- 
nary abilities, joined with her love to him and interest in 
her father to promote him, must have rendered him, if not 
capable of succession, at least of being chief minister of 
affairs under that wealthy and powerful prince. For 
Egypt was then what Athens and Rome were after, the 
most famous for learning, arts, and glory. 

Sect. 16. But Moses, ordained for other work, and guid- 
ed by a better star, an higher principle, no sooner came to 
years of discretion, than the impiety of Egypt and the op- 
pressions of his brethren there, grew a burden too heavy 
for him to bear. And though so wise and good a man 
could not want those generous and grateful resentments 
that became the kindness of the king's daughter to him ; 
yet he had also " seen that God that was invisible,"^ and 
did not dare to live in the ease and plenty of Pharaoh's 

* Job i., 21. f Job xi\. ,'_>.">, 26. 

X Exod. ii., 1—11. § Heb. xi., 24—27, 



NO CROSS, NO CROWN. 37 

house, whilst his poor brethren were required "to make 
brick without straw."* 

Thus the fear of the Almighty taking deep hold of his 
heart, he nobly refused to be called the son of Pharaoh's 
daughter, and chose rather a life of affliction with the most 
despised and oppressed Israelites, and to be the companion 
of their temptations and jeopardies, "than to enjoy the 
pleasures of sin for a season ;" esteeming the reproaches of 
Christ, which he suffered for making that unworldly choice, 
greater riches than all the treasures of that kingdom. 

Sect. 17. Nor was he so foolish as they thought him ; he 
had reason on his side : for it is said, " He had an eye to 
the recompense of reward ;" he did but refuse a lesser 
benefit for a greater. In this his wisdom transcended that 
of the Egyptians ; for they made the present world their 
choice, as uncertain as the weather, and so lost that which 
has no end. Moses looked deeper and weighed the enjoy- 
ments of this life in the scales of eternity, and found they 
made no weight there. He governed himself, not by the 
immediate possession, but the nature and duration of the 
reward. His faith corrected his affections, and taught him 
to sacrifice the pleasure of self to the hope that he had of a 
future more excellent recompense. 

Sect. 18. Isaiah was no inconsiderable instance of this 
blessed self-denial ; who of a courtier became a prophet, 
and left the w 7 orldly interests of the one for the faith, pa- 
tience, and sufferings of the other. For his choice did not 
only lose him the favor of men ; but their wickedness, en- 
raged at his integrity to God, in his fervent and bold re- 
proofs of them, made a martyr of him in the end. For 
they barbarously sawed him asunder in the reign of king 
Manasses.f Thus died that excellent man, and commonly 
called the Evangelical prophet. 

Sect. 19. I shall add, of many, one example more, and 
that is from the fidelity of Daniel ; an holy and wise young 
man, that when his external advantages came in competi- 
tion with his duty to Almighty God, he relinquished them 
all ; and instead of being solicitous how to secure himself, 
as one minding nothing less, he was, with utmost hazard of 

* Exod. v., 7 — 16. f Dorotheus in his lives of the prophets. 



38 NO CROSS, NO CROWN. 

himself, most careful how to preserve the honor of God, by 
his fidelity to his will. And though at the first it exposed 
him to ruin, yet, as an instance of great encouragement to 
all, that like him will choose to keep a good conscience in 
an evil time, at last it advanced him greatly in the world ; 
and the God of Daniel was made famous and terrible 
through his perseverance, even in the eyes of heathen 
kings. 

Sect. 20. What shall I say of all the rest, who, count- 
ing nothing dear that they might do the will of God, aban- 
doned their worldly comforts, and exposed their ease and 
safety, as often as the heavenly vision called them, to the 
wrath and malice of degenerate princes, and an apostate 
church ? # More especially Jeremiah, Ezekiel, and Micah, 
that after they had denied themselves in obedience to the 
divine voice, sealed up their testimony with their blood. 

Thus was self-denial the practice and glory of the an- 
cients, that were predecessors to the coming of Christ in 
the flesh ;j- and shall we hope to go to heaven without it 
now, when our Saviour himself is become the most excel- 
lent example of it ? And that not as some would fain have 
it, viz. : " for us, that we need not," but for us, that we 
might deny ourselves, and so be the true followers of his 
blessed example. 

Sect. 21. Whoever therefore thou art, that wouldest do 
the will of God, but faintest in thy desires from the oppo- 
sition of worldly considerations ; remember I tell thee, in 
the name of Christ, that he that prefers father or mother, 
sister or brother, wife or child, house or land, reputation, 
honor, office, liberty or life, before the testimony of the 
light of Jesus in his own conscience, shall be rejected of 
him, in the solemn and general inquest upon the world, 
when all shall be judged, and receive according to the 
deeds done, not the profession made, in this life. It was 
the doctrine of Jesus, " that if thy right hand offend thee. 
thou must cut it off; and if thy right eye offend thee, thou 
must pluck it out :"J that is, if the most dear, the most use- 
ful and tender comforts thou enjoyest, stand in thy soul's 
way, and interrupt thy obedience to the voice of God, and 

* Dorotheus. f 1 Pet. ii., 20—2-2. J Matt, v., 29, 30. 



NO CROSS, NO CROWN. 39 

thy conformity to his holy will revealed in thy soul, thou 
art engaged under the penalty of damnation to part with 
them. 

Sect. 22. The way of God is a way of faith ; as dark 
to sense, as mortal to self. It is the children of obedience, 
who count with holy Paul, all things dross and dung, that 
they may win Christ, and know and walk in this narrow 
way. Speculation will not do, nor can refined notions 
enter ; " the obedient only eat the good of this land :" 
" They that do his will,"*' says the blessed Jesus, shall know 
of my doctrine ; them he will instruct. There is no room for 
instruction, where lawful self is lord, and not servant. For 
self cannot receive it : that which should is oppressed by 
self; fearful, and dares not. O what will my father or 
mother say 1 How will my husband use me ? Or, finally, 
what will the magistrate do with me ? For though I have 
a most powerful persuasion, and clear conviction upon my 
soul, of this or that thing, yet considering how unmodish it 
is, what enemies it has, and how strange and singular I 
shall seem to them, I hope God will pity my weakness ; if 
I sink, I am but flesh and blood ; it may be hereafter he 
may better enable me ; and there is time enough. Thus 
selfish, fearful man. 

But deliberating is ever worst ; for the soul loses in 
parley : the manifestation brings power with it. Never did 
God convince people, but upon submission, he empowered 
them. He requires nothing without ability to perform it : 
that were mocking not saving of men. It is enough for 
thee to do thy duty, that God shows thee thy duty ; pro- 
vided thou closest with that light and spirit, by which he 
gives thee that knowledge. They that want power, are 
such as do not receive Christ in his convictions upon the 
soul : and such will always want it : but such as do, they 
receive power, like those of old, to become the children of 
God through the pure obedience of faith. 

Sect. 23. Wherefore, let me beseech you, by the love 
and mercy of God, by the life and death of Christ, by the 
power of his spirit, and the hope of immortality, that you 
whose hearts are established in your temporal comforts 

* Isa. i., 19 ; John vii., 17. 

3* 



40 NO CROSS, NO CROWN. 

and so lovers of self more than of these heavenly things, 
would " let the time past suffice :" that you would not 
think it enough to be clear of such impieties, as too many 
are found in, whilst your inordinate love of lawful things 
has defiled your enjoyment of them, and drawn your hearts 
from the fear, love, obedience and self-denial of a true dis- 
ciple of Jesus. Tack about then, and hearken to the still 
voice in thy conscience ; it tells thee thy sins, and of mis- 
ery in them. It gives a lively discovery of the very vanity 
of the world, and opens to thy soul some prospect of eter- 
nity, and the comforts of the just that are at rest. If thou 
adherest to this, it will divorce thee from sin and self: thou 
wilt soon find, that the power of its charms exceed that of 
the wealth, honor and beauty of the world, and finally will 
give thee that tranquillity, which the storms of time can 
never shipwreck nor disorder. Here all thine enjoyments 
are blest ; though small, yet great by that presence that is 
within them. 

Even in this world the righteous have the better of it, 
for they use the world without rebuke, because they do not 
abuse it. They see and bless the hand that feeds, and 
clothes, and preserves them. And as by beholding him in 
all his gifts, they do not adore them, but him : so the 
sweetness of his blessings that gives them, is an advantage 
such have upon those that see him not. Besides, in their 
increase they are not lifted up, nor in their adversities are 
they cast down : and why ? Because they are moderated 
in the one, and comforted in the other, by his divine pre- 
sence. 

In short, heaven is the throne, and the earth but the foot- 
stool, of that man that hath self under foot. And those 
that know that station will not easily be moved ; such learn 
to number their days, that they may not be surprised with 
their dissolution ; and to " redeem their time, because their 
days were evil ;"* remembering that they are but stewards, 
and must deliver up their accounts to an impartial judge. 
Therefore, not to self, but to him they live, and in him die, 
and are blessed with them that die in the Lord. And thus 
I conclude my discourse of the right use of lawful self. 

* Eph. v., 15, 10. 



ND CROSS, NO CROWN, 41 



CHAPTER V. 

Sect. 1, Of unlawful self, it is twofold, 1st. In religion. 2d. In morality. 2, 
Of those that are most formal, superstitious and pompous in worship* 
3. God's rebuke of carnal apprehensions. 4. Christ drew off his disci- 
ples from the Jewish exterior worship, and instituted a more spiritual 
one. 5. Stephen is plain and full in this matter. 6. Paul refers the 
temple of God twice to man. 7. Of the cross of these worldly wor- 
shippers. 8. Flesh and blood make their cross, therefore cannot be cru- 
cified by it. 9. They are yokes without restraint. 10. Of the gaudi- 
ness of their cross, and their respect to it. 1 1 . A recluse life no true 
gospel abnegation. 12. A comparison between Christ's self-denial, 
and theirs : His leads to purity in the world, theirs to voluntary impri- 
sonment, that they might not be tempted of the world. The mischief 
which that example, followed, would do to the world. It destroys use- 
ful society, honest labor. A lazy life the usual refuge of idleness, 
poverty, and guilty age. 13. Of Christ's cross in this case. The im- 
possibility that such an external application can remove an internal 
cause. 14. An exhortation to the men of this belief not to deceive 
themselves. 

Sect. 1. I am now come to unlawful self, which, more 
or less, is the immediate concernment of much the greater 
part of mankind. This unlawful self is twofold. 1st, That 
which relates to religious worship : 2dly, That which con- 
cerns moral and civil conversation in the world. And they 
are both of infinite consequence to be considered by us. In 
which I shall be as brief as I may, with ease to my con- 
science, and no injury to the matter. 

Sect. 2. That unlawful self in religion, that ought to be 
mortified by the cross of Christ, is man's invention and per- 
formance of worship to God, as divine, which is not so 
either in its institution or performance. In this great error, 
these people have the van, of all, that attribute to them- 
selves the name of Christians, that are most exterior, pom- 
pous, and superstitious in their worship ; for they do not 
only miss exceedingly, by a spiritual unpreparedness, in the 
way of their performing worship to God Almighty, who is 
an eternal spirit ; but the worship itself is composed of what 
is utterly inconsistent with the very form and practice of 
Christ's doctrine, and the apostolical example. For whereas 



42 NO CROSS, NO CROWN. 

that was plain and spiritual, this is gaudy and worldly: 
Christ's- most inward and mental ; theirs most outward and 
corporeal ; that suited to the nature of God, who is a spirit ; 
this accommodated to the most carnal part. So that in- 
stead of excluding flesh and blood, behold a worship calcu- 
lated to gratify them : as if the business were not to present 
God with a worship to please Him, but to make one to 
please themselves. A worship dressed with such stately 
buildings and imagery, rich furniture and garments, rnre 
voices and music, costly lamps, wax-candles and perfumes ; 
and all acted with that most pleasing variety to the exter- 
nal senses, that art can invent, or cost procure : as if the 
world were to turn Jew or Egyptian again : or that God 
was an old man, indeed, and Christ a little boy, to be treat- 
ed with a kind of religious mask, for so they picture him 
in their temples ; and too many in their minds. And the 
truth is, such a worship may very well suit such an idea of 
God : for when men can think Him such an one as them- 
selves, it is not to be wondered, if they address to Him, and 
entertain Him in a way that would be most pleasing from 
others to themselves. 

Sect. 3. But what said the Almighty to such a sensual 
people of old, much upon the like occasion ? " Thou thought- 
est I was such an one as thyself, but I will reprove thee, 
and set thy sins in order before thee. Now consider this, 
ye that forget God, lest I tear you in pieces, and there be 
none to deliver. But to him that ordereth his conversation 
aright, will I show the salvation of God."* This is the 
worship acceptable to Him, " To do justice, love mercy, 
and walk humbly with God ;" for He that " searcheth the 
heart and tries the reins of man, and sets his sins in order 
before him, who is the God of the spirits of all flesh,"f looks 
not to the external fabric, but internal frame of the soul, and 
inclination of the heart. Nor is it to be soberly thought, 
that he, who is " clothed with divine honor and majesty, 
who covers himself with light, as a garment, who stretches 
out the heavens like a curtain, who layeth the beams of his 
chambers in the deep, who makcth the clouds his chariots. 
and who walks upon the wings of the wind, who maketh 

* Tsal. 1., -n y -2-2, 23. f Mic. vi., S. 



NO CROSS, NO CROWN. 43 

his angels spirits, and his ministers a flaming fire, who laid 
the foundation of the earth that it should not be moved for 
ever," can be adequately worshipped by those human inven- 
tions, the refuge of an apostate people, from the primitive 
power of religion, and spirituality of Christian worship. 

Sect. 4. Christ drew off his disciples from the glory and 
worship of the outward temple, and instituted a more in- 
ward and spiritual worship, in which He instructed His fol- 
lowers, " Ye shall neither in this mountain, nor yet at Jeru- 
salem (says Christ to the Samaritan woman) worship the 
Father. God is a spirit, and they that worship him, must 
worship him in spirit and in truth."* As if he had said : 
for the sake of the weakness of the people, God descended 
in old time, to limit himself to an outward time, place, tem- 
ple and service, in and by which he would be worshipped : 
but this was during men's ignorance of his omnipresence, 
and that they considered not what God is nor where He is. 
But I am come to reveal Him to as many as receive me. 
And I tell you that God is a spirit, and he will be worship- 
ped in spirit and in truth. People must be acquainted with 
him as a spirit, consider him, and worship Him as such. It 
is not that bodily worship, nor these ceremonious services, 
in use among you now, that will serve, or give acceptance 
with this God that is a spirit ; no, you must obey His spirit 
that strives with you, to gather you out of the evil of the 
world ; that by bowing to the instructions and commands 
of his spirit in your own souls, you may know what it is to 
worship him as a spirit ; then you will understand, that it is 
not going to this mountain, nor Jerusalem, but to do the 
will- of God, to keep His commandments; and commune 
with thine own heart, and sin not, take up thy cross, medi- 
tate in his holy law, and follow the example of him whom 
the Father hath sent. 

Sect. 5. Wherefore Stephen, that bold and constant 
martyr of Jesus, thus told the Jews, when a prisoner at 
their bar for disputing about the end of their beloved tem- 
ple, and its services, but falsely accused of blasphemy, 
" Solomon (said Stephen) built God an house ; howbeit 
God dwelleth not in temples made with hands : as saith the 

.* John iv., 21, 24 



44 NO CROSS, NO CROWN. 

prophet,* Heaven is my throne, and earth is my footstool ; 
what house will ye build me, saith the Lord ? Or what is 
the place of my rest ? Hath not mine hands made all these 
things ?"f Behold a total overthrow to all worldly temples, 
and their ceremonious appendences ! the martyr follows his 
blow upon those apostate Jews, who were of those times, 
the pompous, ceremonious, worldly worshippers : " Ye stiff- 
necked and uncircumcised in heart and ears, ye do always 
resist the Holy Ghost ; as did your fathers, so do ye." As 
if he had told them, no matter for your outward temple, 
rites, and shadowy services, your pretensions to succession 
in nature from Abraham, and by religion from Moses ; you 
are resisters of the spirit, gainsayers of its instructions : you 
will not bow to its counsel, nor are your hearts right 
towards God ; you are the successors of your fathers' ini- 
quity ; and though verbal admirers, yet none of the succes- 
sors of the prophets in faith and life. 

But the prophet Isaiah carries it a little farther than is 
cited by Stephen. For after having declared what is not 
God's house, " the place where his honor dwells," immedi- 
ately follow these words : " But to this man will I look, 
even to him that is poor, and of a contrite spirit, and trem- 
bleth at my word."J Behold, O carnal and superstitious 
man, the true worshipper, and the place of God's rest ! 
This is the house and temple of Him whom the heaven of 
heavens cannot contain ; an house self cannot build, nor the 
art nor power of man prepare or consecrate. 

Sect. 6. Paul, the great apostle of the Gentiles, twice 
expressly refers the word temple to man : once in his first 
epistle to the church at Corinth ; " Know ye not (says he), 
that you are the temples of the Holy Ghost, which is in 
you, which ye have of God ?"§ &c, and not the building of 
man's hand and art. Again, he tells the same people, in his 
second epistle, " For ye are the temple of the living God, as 
God hath said ;"|| and then cites God's words by the 
prophet, " I will dwell in them, and walk in them : and I 
will be their God, and they shall be my people." This is 
the evangelical temple, the Christian church, whose orna- 

* Acts vii., 47— 51. f Isa. lxvi., 1,2. J Isa. lxvi., 2. 

§ 1 Cor. vi., 19. || 2 Cor. \i.. 16. 



NO CROSS, NO CROWN. 45 

ments are not the embroideries and furnitures of worldly 
art and wealth, but the graces of the spirit ; " meekness, 
love, faith, patience, self-denial, and charity." Here it is, 
that the eternal wisdom, that was with God from everlast- 
ing, before the hills were brought forth, or the mountains 
laid, chooses to dwell, "rejoicing (says Wisdom) in the 
habitable part of the earth, and my delights were with the 
sons of men ;"* not in the houses built of wood and stone. 
This living house is more glorious than Solomon's dead 
house ; and of which his was but a figure, as he, the builder, 
was of Christ, who " builds us up an holy temple to God."f 
It was promised of old, that " the glory of the latter should 
transcend the glory of the former ;" which may be applied 
to this : not one outward temple or house to excel another 
in outward lustre ; for where is the benefit of that ? but the 
divine glory, the beauty of holiness in the gospel house or 
church, made up of renewed believers, should exceed the 
outward glory of Solomon's temple, which, in comparison of 
the latter days, was but flesh to spirit, fading resemblances 
to the eternal substance. 

But for all this, Christians have meeting-places, yet not in 
Jewish or heathen state, but plain ; void of pomp and cere- 
mony ; suiting the simplicity of their blessed Lord's life 
and doctrine. For God's presence is not with the house, but 
with them that are in it, who are the gospel-church, and not 
the house. O ! that such as call themselves Christians, 
knew but a real sanctity in themselves, by the washing of 
God's regenerating grace ; instead of that imaginary sanc- 
tity ascribed to places, they would then know what the 
church is, and where, in these evangelical days, is the place 
of God's appearance. This made the prophet David say, 
" The King's daughter is all glorious within, her clothing is 
of wrought gold." What is the glory that is within the true 
church, and that gold that makes up that inward glory ? 
Tell me, O superstitious man ! is it thy stately temples, 
altars, carpets, tables, tapestries ; thy vestments, organs, 
voices, candles, lamps, censers, plate and jewels, with the 
like furniture of thy worldly temples ? No such matter ; 
they bear no proportion with the divine adornment of the 

* Prov. viii., 22, 23, 25, 31. t Hag. ii., 9. 



46 NO CROSS, NO CROWN. 

King of heaven's daughter, the blessed and redeemed 
church of Christ. Miserable apostasy that it is ! and a 
wretched supplement in the loss and absence of the apostolic 
life, the spiritual glory of the primitive church. 

Sect. 7. But yet some of these admirers of external 
pomp and glory in worship, would be thought lovers of the 
cross, and to that end have made to themselves many. But, 
alas ! what hopes can there be of reconciling that to Chris- 
tianity, that the nearer it comes to its resemblance, the 
farther off it is in reality ? For their very cross and self- 
denial are most unlawful self: and whilst they fancy to 
worship God thereby, they most dangerously err from the 
true cross of Christ, and that holy abnegation that was of 
his blessed appointment. It is true, they have got a cross, 
but it seems to be in the room of the true one ; and so man- 
nerly, that it will do as they will have it that wear it ; for 
instead of mortifying their wills by it, they made it, and use 
it according to them : so that the cross is become their en- 
sign that do nothing but what they list. Yet by that they 
would be thought his disciples, that never did his own will, 
but the will of his heavenly Father. 

Sect. 8. This is such a cross as flesh and blood can 
carry, for flesh and blood invented it : therefore not the 
cross of Christ, that is to crucify flesh and blood. Thou- 
sands of them have no more virtue than a chip ; poor empty 
shadows, not so much as images of the true one. Some 
carry them for charms about them, but never repel one evil 
with them. They sin with them upon their backs, and 
though they put them in their bosoms, their beloved lusts lie 
there too without the least disquiet. They are as dumb as 
Elijah's mock-gods ; no life nor power in them :* and how 
should they, whose matter is earthy, and whose figure and 
workmanship are but the invention and labor of worldly 
artists ? Is it possible that such crosses should mend their 
makers ? Surely not. 

Sect. 9. These are yokes without restraint, and crosses 
that never contradict : a whole cart-load of them would 
leave a man as unmortified as they find him. Men may 
sooner knock their brains out with them, than their sins : 

* 1 Kings xviii., 27 



NO CROSS, NO CROWN. 47 

and that, I fear, too many of them know in their very con- 
sciences that use them, indeed adore them, and which can 
only happen to the false cross, are proud of them too, since 
the true one leaves no pride where it is truly borne. 

Sect. 10. For as their religion, so their cross is very 
gaudy and triumphant : but in what ? In precious metals 
and gems, the spoil of superstition upon the people's pockets. 
These crosses are made of earthly treasure, instead of learn- 
ing their hearts that wear them to deny it ; and like men 
they are respected by their finery. A rich cross shall have 
many gazers and admirers ; the mean, in this, as other 
things, are more neglected. I could appeal to themselves of 
this great vanity and superstition. O ! how very short is 
this of the blessed cross of Jesus, that takes away the sins 
of the world ! 

Sect. 11. Nor is a recluse life, the boasted righteousness 
of some, much more commendable, or one whit nearer to 
the nature of the true cross : for if it be not unlawful as 
other things are, it is unnatural, which true religion teaches 
not. The Christian convent and monastery are within, 
where the soul is encloistered from sin. And this religious 
house the true followers of Christ carry about with them, 
who exempt not themselves from the conversation of the 
world, though they keep themselves from the evil of the 
world in their conversation. That is a lazy, rusty, unpro- 
fitable self-denial, burdensome to others, to feed their idle- 
ness ; religious bedlams, where people are kept up, lest they 
should do mischief abroad ; patience perforce ; self-denial 
against their will, rather ignorant than virtuous ; and out of 
the way of temptation than constant in it. No thanks if 
they commit not what they are not tempted to commit. 
What the eye views not, the heart craves not, as well as 
rues not. 

Sect. 12. The cross of Christ is of another nature : it 
truly overcomes the world, and leads a life of purity in the 
face of its allurements : they that bear it, are not thus 
chained up, for fear they should bite : nor locked up lest 
they should be stolen away ; no, they receive power from 
Christ their captain, to resist the evil, and do that which is 
good in the sight of God ; to despise the world, and love its 
reproach above its praise : and not only not to offend others, 



48 NO CROSS, NO CROWN. 

but love those that offend them, though not for offending 
them. What a world should we have, if everybody, for 
fear of transgressing, should mew himself up within four 
walls ! No such matter ; the perfection of Christian life 
extends to every honest labor or traffic used among men. 
This severity is not the effect of Christ's free spirit, but a 
voluntary, fleshly humility ; mere trammels of their own 
making and putting on, without prescription or reason. In 
all which, it is plain, they are their own law-givers, and set 
their own rule, mulct and ransom : a constrained harshness, 
out of joint to the rest of the creation ; for society is one 
great end of it, and not to be destroyed for fear of evil : 
but sin banished that spoils it, by steady reproof, and a con- 
spicuous example of tried virtue. True godliness does not 
turn men out of the world, but enables them to live better 
in it, and excites their endeavors to mend it : " not hide 
their candle under a bushel, but set it upon a table, in a can- 
dlestick." Besides, it is a selfish invention : and that can 
never be the way of taking up the cross, which the true 
cross is therefore taken up to subject. But again, this 
humor runs away by itself, and leaves the world behind to 
be lost ; Christians should keep the helm, and guide the ves- 
sel to its port ; not meanly steal out at the stern of the world, 
and leave those that are in it, without a pilot, to be driven 
by the fury of evil times, upon the rock or sand of ruin. In 
fine, this sort of life, if taken up by young people, is com- 
monly to cover idleness, or to pay portions ; to save the 
lazy from the pain of punishment, or quality from the dis- 
grace of poverty : one will not work, and the other scorns 
it. If aged, a long life of guilt sometimes flics to supersti- 
tion for refuge ; and after having had its own will in other 
things, would finish it in a wilful religion to make God 
amends. 

Sect. 13. But taking up the cross of Jesus is a more 
interior exercise : it is the circumspection and discipline of 
the soul, in confoianity to the divine mind therein revealed. 
Does not the body follow the soul, and not the soul the body ? 
Do not such consider, that no outward cell can shut up the 
soul from lust, the mind from an infinity of unrighteous 
imaginations ? The thoughts of man's heart are evil, and 
that continually. Evil comes from within, and not from 



NO CROSS, NO CROWN. 49 

without : how then can an external application remove an 
internal cause ; or a restraint upon the body, work a con- 
finement of the mind ? Less much than without doors : for 
where there is least of action, there is most time to think ; 
and if those thoughts are not guided by an higher principle, 
convents are more mischievous to the world than exchanges. 
And yet a retirement is both an excellent and needful thing : 
crowds and throngs were not much frequented by the 
ancient holy pilgrims. 

Sect. 14. But then examine, O man, thy bottom, what it 
is, and who placed thee there ; lest in the end it should 
appear, thou hast put an eternal cheat upon thy own soul. 
I must confess I am jealous of the salvation of my own 
kind, having found mercy with my heavenly Father: I 
would have none deceive themselves to perdition, especially 
about religion, where people are most apt to take all for 
granted, and lose infinitely by their own flatteries and 
neglect. The inward steady righteousness of Jesus is 
another thing, than all the contrived devotion of poor super- 
stitious man : and to stand approved in the eye of God, 
excels that bodily exercise in religion, resulting from the 
invention of men. And the soul that is awakened and pre- 
served by his holy power and spirit, lives to him in the way 
of his own institution, and worships him in his own spirit, 
that is, in the holy sense, life, and leadings of it ; which 
indeed is the evangelical worship. Not that I would be 
thought to slight a true retirement : for I do not only 
acknowledge, but admire solitude. Christ himself was an 
example of it : he loved and chose to frequent mountains, 
gardens, sea-sides. They are requisite to the growth of 
piety ; and I reverence the virtue that seeks and uses it : 
wishing there were more of it in the world : but then it 
should be free, not constrained. What benefit to the mind, 
to have it for a punishment, and not a pleasure ? Nay, I 
have long thought it an error among all sorts, that use not 
monastic lives, that they have no retreats for the afflicted, 
the tempted, the solitary, and the devout ; where they might 
undisturbedly wait upon God, pass through their religious 
exercises ; and being thereby strengthened, may, with more 
power over their own spirits, enter into the business of the 
world again ; though the less the better to be sure. For 
divine pleasures are found in a free solitude. 



50 NO CROSS, NO CROWN. 



CHAPTER VI. 

Sect. 1. But men of more refined belief and practice are yet concerned 
in this unlawful self about religion. 2. It is the rise of the perform- 
ance of worship God regards. 3. True worship is only from an heart 
prepared by God's spirit. 4. The soul of man dead, without the divine 
breath of life, and so not capable of worshipping the living God. 5. 
We are not to study what to pray for. How Christians should pray. 
The aid they have from God. 6. The way of obtaining this prepara- 
tion : it is by waiting, as David and others did of old, in holy silence, 
that their wants and supplies are best seen. 7. The whole and the full 
think they need not this waiting, and so use it not : but the poor in 
spirit are of another mind ; wherefore the Lord hears and fills them 
with his good things. 8. If there were not this preparation, the Jew- 
ish times would have been more holy and spiritual than the gospel; 
for even then it was required, and much more now. 9. As sin, so 
formality cannot worship God; thus David, Isaiah, &c. 10. God's 
own forms and institutions hateful to him, unless his own spirit use 
them; much more those of man's contriving. 11. God's children ever 
met God in his way, not their own ; and in his way they always found 
help and comfort. In Jeremiah's time it was the same ; his goodness 
was manifest to his children that waited truly upon him : it was an 
inward sense and enjoyment of him they thirsted after. Christ charged 
his disciples also to wait for the spirit. 12. This doctrine of waiting 
farther opened, and ended with an allusion to the pool of Bethesda ; a 
lively figure of inward waiting, and its blessed effects. 13. Four 
things necessary to worship ; the sanctification of the worshipper, and 
the consecration of the offering, and the thing to be prayed for : and 
lastly, faith to pray in : and all must be right, that is, of God's giving. 

14. The great power of faith in prayer ; witness the importunate 
widow. The wicked and formal ask, and receive not ; the reason why. 
But Jacob and his true offspring, the followers of his faith, prevail. 

15. This shows why Christ upbraided his disciples with their little 
faith. The necessity of faith. Christ works no good on men without 
it. 16. This faith is not only possible now, but necessary. 17. 
What it is, farther unfolded. 18. Who the heirs of this faith are ; and 
what were the noble works of it in the former ages of the just. 

Sect. 1. But there be others of a more refined specula- 
tion, and reformed practice, who dare not use, and less 
adore, a piece of wood or stone, an image of silver or gold ; 
nor yet allow of that Jewish, or rather Pagan pomp in 
worship, practised by others, as if Christ's worship were of 



NO CROSS, NO CROWN. 51 

this world, though his kingdom be of the other ; but are doc- 
trinely averse to such superstition, and yet refrain not to 
bow to their own religious duties, and esteem their formal 
performance of several parts of worship, that go against 
the grain of their fleshly ease, and a preciseness therein, no 
small cross unto them ; and that if they abstain from gross 
and scandalous sins, or if the act be not committed, though 
the thoughts of it are embraced, and that it has a full career 
in the mind, they hold themselves safe enough, within the 
pale of discipleship and wall of Christianity. But this also 
is too mean a character of the discipline of Christ's cross : 
and those that flatter themselves with such a sort of taking 
it up, will in the end be deceived with a sandy foundation, 
and a midnight cry. For said Christ, " But I say unto you, 
that every idle word that men shall speak, they shall give 
an account thereof in the day of judgment."* 

Sect. 2. For first, it is not performing duties of religion, 
but the rise of the performance, that God looks at. Men 
may, and some do, cross their own wills, in their own wills ; 
voluntary omission or commission : " who has required this 
at your hands ?"f said the Lord of old, to the Jews, when 
they seemed industrious to have served him ; but it was in 
a way of their own contriving, or inventing, and in their 
own time and will ; not with the soul truly touched and 
prepared by the divine power of God ; but bodily worship 
only, that the apostle tells us, profiteth little. Not keeping 
to the manner of taking up the cross in worship, as well as 
other things, has been a great cause of the troublesome 
superstition that is yet in the world. For men have no more 
brought their worship to the test, than their sins : nay, less ; 
for they have ignorantly thought the one a sort of excuse for 
the other ; and not that their religious performances should 
need a cross, or an apology. 

Sect. 3. But true worship can only come from an heart 
prepared by the Lord. J This preparation is by the sancti- 
fication of the Spirit ; by which, if God's children are led 
in the general course of their lives, as Paul teaches, much 
more in their worship to their Creator and redeemer. § And 
whatever prayer be made, or doctrine be uttered, and not 

* Mat xii., 36. f Isa. i., 12. X Prov. xvi., 1. § Rom. viii., 14. 



52 NO CROSS, NO CROWN. 

from the preparation of the Holy Spirit, it is not acceptable 
with God : nor can it be the true evangelical worship, which 
is in spirit and truth ; that is, by the preparation and aid 
of the Spirit. For what is an heap of the most pathe- 
tical words to God Almighty ; or the dedication of any 
place or time to him ? He is a spirit, to whom words, places 
and times, strictly considered, are improper and inadequate. 
And though they be the instruments of public worship, they 
are but bodily and visible, and cannot carry our requests any 
farther, much less recommend them to the invisible God ; 
by no means : they are for the sake of the congregation : it 
is the language of the soul God hears ; nor can that speak, 
but by the Spirit ; or groan aright to Almighty God, with- 
out the assistance of it. 

Sect. 4. The soul of man, however lively in other things, 
is dead to God, till he breathe the spirit of life into it : it 
cannot live to him, much less worship him without it. Thus 
God by Ezekiel tells us, when in a vision of the restoration 
of mankind, in the person of Israel, an usual way of speak- 
ing among the prophets, and as often mistaken ; " I will 
open your graves (saith the Lord) and put my spirit in you, 
and ye shall live."* So, though Christ taught his disciples 
to pray, they were, in some sort, disciples before he taught 
them ; not worldly men, whose prayers are an abomination 
to God. And his teaching them is not an argument that 
every one must say that prayer, whether he can say it with 
the same heart, and under the same qualifications, as his 
poor disciples and followers did or not, as is now too super- 
stitiously and presumptuously practised. But rather, that as 
they then, so we now, are not to pray our own prayers, but 
his ; that is, such as he enables us to make, as he enabled 
them then. 

Sect. 5. For if we are not to take thought what we shall 
say when we come before worldly princes, because it shall 
then be given us ; and that it is not we that speak, but the 
spirit of our heavenly Father that speaketh in us ;f much 
less can our ability be needed, or ought we to study to our- 
selves forms of speech in our approaches to the great Prince 
of princes, King of kings, and Lord of lords.J For be it 

*Ezek. xxxvii., 12, 13, 11. f Mat. x., 19, 20. J Mat. vi. 



NO CROSS, NO CROWN. 53 

his greatness, we ought not by Christ's command : be it our 
relation to him, as children, we need not : he will help us, 
he is our father ; that is, if he be so indeed. Thus not only 
the mouth of body, but of the soul is shut, till God opens 
it ; and then he loves to hear the language of it. In which 
the body ought never to go before the soul ; his ear is open 
to such requests, and his spirit strongly intercedes for those 
that offer them. 

Sect. 6. But it may be asked, how shall this preparation 
be obtained? 

I answer : by waiting patiently, yet watchfully and intent- 
ly upon God : " Lord (says the Psalmist) thou hast heard the 
desire of the humble ; thou wilt prepare their heart, thou 
wilt cause thine ear to hear :"* and, says Wisdom, " the 
preparation of the heart in man is from the Lord."f Here 
it is thou must not think thy own thoughts, nor speak thy 
own words, which indeed is the silence of the holy cross, 
but be sequestered from all the confused imaginations that 
are apt to throng and press upon the mind, in those holy 
retirements. It is not for thee to think to overcome the 
Almighty by the most composed matter, cast into the aptest 
phrase : no, no ; one groan, one sigh, from a wounded soul, 
an heart touched with true remorse, a sincere and godly 
sorrow, which is the work of God's spirit, excels and pre- 
vails with God. Wherefore stand still in thy mind, wait to 
feel something that is divine, to prepare and dispose thee to 
worship God truly and acceptably. And thus taking up the 
cross, and shutting the doors and windows of the soul 
against everything that would interrupt this attendance upon 
God, how pleasant soever the object be in itself, how lawful 
or needful at another season, the power of the Almighty 
will break in, his spirit will work and prepare the heart, 
that it may offer up an acceptable sacrifice. It is he that 
discovers and presses wants upon the soul ; and when it 
cries, it is he alone that supplies them. Petitions, not 
springing from such a sense and preparation, are formal and 
fictitious ; they are not true ; for men pray in their own 
blind desires, and not in the will of God ; and his ear is 
stopped to them : but for the very sighing of the poor, and 

* Psal. x., 17. f Prov. xvi., 1. 



54 NO CROSS, NO CROWN. 

crying of the needy, God hath said, he will arise ;* that is, 
the poor in spirit, the needy soul, those who want his assist- 
ance, who are ready to be overwhelmed, that feel a need, 
and cry aloud for a deliverer, and that have none on earth 
to help, " none in heaven but him, nor in earth in comparison 
of him : he will deliver (saith David) the needy, when he 
cries, and the poor, and him that has no helper. He shall 
redeem their soul from deceit and violence, and precious 
shall their blood be in his sight. This poor man (says he) 
cried, and the Lord heard him, and saved him out of all his 
troubles. The angel of the Lord encampeth round about 
them that fear him, and he delivers them ;"f and then invites 
all to come and taste how good the Lord is. Yea, " he will 
bless them that fear the Lord, both small and great."J 

Sect. 7. But what is that to them that are not hungry ? 
The whole need not the physician :§ the full have no need 
to sigh, nor the rich to cry for help. Those that are not 
sensible to their inward wants, that have not fears and terrors 
upon them, who feel no need of God's power to help them, 
nor of the light of his countenance to comfort them ; what 
have such to do with prayer ? Their devotion is but, at 
best, a serious mockery of the Almighty. They know not, 
they w T ant not, they desire not what they pray for. They pray 
the will of God may be done, and do constantly their own : 
for though it be soon said, it is a most terrible thing to them. 
They ask for grace, and abuse that they have : they pray 
for the spirit, but resist it in themselves, and scorn at it in 
others : they request the mercies and goodness of God, and 
feel no real want of them. And in this inward insensibility, 
they are as unable to praise God for w T hat they have, as to 
pray for what they have not. " They shall praise the Lord 
(says David) that seek him : for he satisfieth the longing 
soul, and filleth the hungry with good things."!] This also 
reserves for the poor and needy, and those that fear God. 
" Let the (spiritually) poor and the needy praise thy name : 
ye that fear the Lord, praise him ; all ye the seed of Jacob, 
glorify him."H Jacob was a plain man, of an upright heart ; 

* Psal. xii., 5. t Psal. lxxii., 12, 14 ; Psal. xxxiv., 6, 7, S. 

X Psal. cxv., 13. § Mat. ix., 12. 

|| Psal. xxii., 2G; Psal. cvii., 9. IT Psal. lxxiv., 21 ; Psal. xxii., 8 



NO CROSS, NO CROWN. 55 

and they that are so are of his seed. And though, with 
him, they may be as poor as worms in their own eyes, yet 
they receive power to wrestle with God, and prevail as he 
did. 

Sect. 8. But without the preparation and consecration 
of this power, no- man is fit to come before God ; else it 
were matter of less holiness and reverence to worship God 
under the gospel, than it was in the times of the law, when 
all sacrifices were sprinkled before offered ; the people con- 
secrated that offered them, before they presented themselves 
before the Lord.* If the touching of a dead or unclean 
beast then made people unfit for temple or sacrifice, yea, 
society with the clean, till first sprinkled and sanctified, 
how can we think so meanly of the worship that is institut- 
ed by Christ in gospel-times, as that it shall admit of un- 
prepared and unsanctified offerings ? or allow that those 
who either in thoughts, words, or deeds, do daily touch that 
which is morally unclean, can, without coming to the blood 
of Jesus, that sprinkles the conscience from dead works, 
acceptably worship the pure God ; it is a downright con- 
tradiction to good sense : the unclean cannot acceptably 
worship that w T hich is holy ; the impure that which is per- 
fect. There is an holy intercourse and communion betwixt 
Christ and his followers ; but none at all betwixt Christ and 
Belial ; between him and those that disobey his command- 
ments, and live not the life of his blessed cross and self-de- 
nial, f 

Sect. 9. But as sin, so formality cannot w r orship God ; 
no, though the manner were of his own ordination. Which 
made the prophet, personating one in a great strait, cry out, 
" Wherewith shall I come before the Lord, and bow my- 
self before the high God ? Shall I come before him with 
burnt-offerings ? With calves of a year old ? Will the Lord 
be pleased with thousands of rams, or with ten thousands 
of rivers of oil ? Shall I give my first-born for my trans- 
gression, the fruit of my body for the sin of my soul ? He 
hath showed thee, O man, what is good. And what doth 
the Lord require of thee, but to do justly, to love mercy, 

* Num. viii. and xix. f 2 Cor. vi. } 15, 16. 

4 



56 NO CROSS, NO CROWN. 

and to walk humbly with thy God V* The royal prophet, 
sensible of this, calls thus also upon God ; " O Lord, open 
thou my lips, and my mouth shall show forth thy praise. "f 
He did not dare open his own lips, he knew that he could 
not praise God : and why ? " For thou desirest not sacri- 
fice, else would I give it : (if my formal offerings would 
serve, thou shouldst not want them) " thou delightest not in 
burnt-offerings. The sacrifices of God are a broken spirit ; 
a broken and a contrite heart, O God, thou wilt not despise :" 
and why ? Because this is God's work, the effect of his 
power ; and his own works praise him. To the same pur- 
pose doth God himself speak, by the mouth of Isaiah, in 
opposition to the formalities and lip-worship of the degene- 
rate Jews : " Thus saith the Lord, the heaven is my throne, 
and the earth is my foot-stool, where is the house that ye 
build to me ? And where is the place of my rest ? For all 
these things hath my hand made. But to this man will I 
look, even him that is poor, and of a contrite spirit, and 
trembleth at my word."J O behold the true worshipper ! 
one of God's preparing, circumcised in heart and ear, that 
resists not the Holy Spirit, as those lofty professing Jews 
did. Was this so then, even in the time of the law, which 
was the dispensation of external and shadowy performances, 
and can we now expect acceptance without the prepara- 
tion of the Spirit of the Lord in these gospel-times, which 
are the proper times for the effusion of the Spirit ? By no 
means : God is what he was ; and none else are his true 
worshippers, but such as worship him in his own spirit ; 
these he tenders as the apple of his eye : the rest do but 
mock him, and he despises them. Hear what follows to 
that people, for it is the state and portion of Christendom at 
this day : " He that killeth an ox, is as if he slew a man : 
he that sacrificeth a lamb, as if he cut off' a dog's neck ; he 
that offereth an oblation, as if he offered swine's blood ; he 
that burneth incense, as if he blessed an idol. Yea, they 
have chosen their own ways, and their soul delighteth in 
their abominations." Let none say we offer not these kinds 
of oblations, for that is not the matter ; God was not offend- 
ed with the offerings, but offerers. These were the legal 

* Mic. vi., 6, 7, 8. fPsal. li., 15, 16, 17. \ Isa. lxvi., 1, 9. 



NO CROSS, NO CROWN. 57 

forms of sacrifice by God appointed ; but they not present- 
ing them in that frame of spirit, and under that right dispo- 
sition of soul that was required, God declares his abhorrence, 
and that with great aggravation ; and elsewhere, by the 
same prophet, forbids them to " bring any more vain obla- 
tions before him : incense (says God) is an abomination to 
me : your sabbaths and calling of assemblies I cannot away 
with ; it is iniquity, even the solemn meeting. And when 
ye spread forth your hands, I will hide mine eyes from you ; 
when you make my prayers, I will not hear you."* A most 
terrible renunciation of their worship ; and why ? Because 
their hearts were polluted ; they loved not the Lord with 
their whole hearts, but broke his law, and rebelled against 
his spirit, and did not that which was right in his sight. 
The cause is plain, by the amendments he requires : " Wash 
you (says the Lord), make you clean, put away the evil of 
your doings from before mine eyes : cease to do evil, learn 
to do well ; seek judgment, relieve the oppressed, judge the 
fatherless, plead for the widow." Upon these terms, and 
nothing short, he bids them to come to him, and tells them, 
that though their " sins be as scarlet, they shall be white as 
snow ; and though they be as crimson, they shall be white 
as wool." 

So true is that notable passage of the Psalmist : " Come 
and hear, all ye that fear God, and I will declare what he 
hath done for my soul : I cried to him with my mouth, and 
he was extolled with my tongue. If I regard iniquity in 
my heart, the Lord will not hear me. But verily God hath 
heard me, he hath attended to the voice of my prayer. 
Blessed be God which hath not turned away my prayer, 
nor his mercy from me."f 

Sect. 10. Much of this kind might be cited, to show the 
displeasure of God against even his own forms of worship, 
when performed without his own spirit, and that necessary 
preparation of the heart of man, that nothing else can work 
or give : which above all other penmen of sacred writ, is 
most frequently and emphatically recommended to us by the 
example of the Psalmist, who ever and anon calling to mind 
his own great slips, and the cause of them, and the way by 

' Isa. i., 13 — IS. f Psal. lxvi., 16, 20. 



58 NO CROSS, NO CROWN. 

which he came to be accepted of God, and obtain strength 
and comfort from him, reminds himself to wait upon God. 
" Lead me in thy truth, and teach me, for thou art the God 
of my salvation, on thee do I wait all the day long."* His 
soul looked to God for salvation, to be delivered from the 
snares and evils of the world. This shows an inward ex- 
ercise, a spiritual attendance, that stood not in external 
forms but an inward divine aid. 

And truly, David had great encouragement so to do, the 
goodness of God invited him to it, and strengthened him in 
it. " For (says he) I waited patiently upon the Lord, and 
he inclined unto me, and heard my cry. He brought me 
out of the miry clay, and set my feet upon a rock." That 
is, the Lord appeared inwardly to consolate David's soul, 
that waited for his help, and to deliver it from the tempta- 
tions and afflictions that were ready to overwhelm it, and 
gave him security and peace. Therefore he says, " The 
Lord hath established my going ;" that is, fixed his mind in 
righteousness. Before, every step he took bemired him, 
and he was scarce able to go without falling : temptations 
on all hands ; but he waited patiently upon God ; his mind 
retired watchful and intent to his law and spirit ; and he 
felt the Lord to incline to him. His needy and sensible cry 
entered Heaven, and prevailed ; then came rescue and de- 
liverance to David, in God's time, not David's, strength to 
go through his exercises, and surmount all his troubles. 
For which he tells us, " a new song was put into his mouth, 
even praise," says he, " to our God." But it was of God's 
making and putting, and not his own. 

Another time we have him crying thus : " As the hart 
panteth after the water-brooks, so panteth my soul after 
Thee, O God. My soul thirsteth for God, for the living 
God : when shall I come and appear before him ?" This 
goes beyond formality, and can be tied to no lesson. But 
we may by this see, that true worship is an imvard work ; 
that the soul must be touched and raised in its heavenly 
desires, by the heavenly spirit, and that the true worship is 
in God's presence. "When shall I come and appear T 
Not in the temple, nor with outw r ard sacrifices, but before 

Tsal. xxv., 5j Psal. xl., 1, 2, 3. 



NO CROSS, NO CROWN. 59 

God, in his presence. So that the souls of true worship- 
pers see God, make their appearance before him ; and this 
they wait, they pant, they thirst for. O how is the better 
part of Christendom degenerated from David's example ! 
No wonder, therefore, that this good man tells us, " truly 
my soul waiteth upon God ;" and that he gives it in charge 
to his soul so to do ; " O my soul wait thou upon God ; for 
my expectation is from him." As if he said, None else can 
prepare my heart, or supply my wants ; so that my expec- 
tation is not from my own voluntary performances, or the 
bodily worship I can give him ; they are of no value ; they 
can neither help me nor please him. But I wait upon him 
for strength and power to present myself so before him as 
may be most pleasing to him, for he that prepares the 
sacrifice, will certainly accept it. Wherefore in two verses 
he repeats it thrice, " I wait for the Lord — My soul doth 
wait — My soul waiteth for the Lord, more than they that 
watch for the morning."* Yea, so intensely, and with that 
unweariedness of soul, that he says in one place, " Mine 
eyes fail, while I wait for my God."f He was not con- 
tented with so many prayers, such a set of worship, or 
limited repetition ; no : he leaves not till he finds the Lord, 
that is, the comforts of his presence ; which bring the an- 
swer of love and peace to his soul. Nor was this his prac- 
tice only, as a man more than ordinarily inspired ; for he 
speaks of it as the way of worship then amongst the true 
people of God, the spiritual Israel, and circumcision in heart, 
of that day. "Behold (says he) as the eyes of servants 
look to the hand of their masters, and as the eyes of a 
maiden unto the hand of her mistress, so our eyes wait upon 
the Lord our God, until he have mercy upon us."J In 
another place, " Our soul waiteth for the Lord, he is 
our help and our shield. I will wait upon thy name, for 
it is good before thy saints."§ It was in request with the 
truly godly of that day, and the way they came to enjoy 
God, and worship him acceptably. And from his own 
experience of the benefits of waiting upon God, and the 
saints' practice of those times, he recommends it to others : 

* Psal. cxxx., 5, 6. f Psal. lxix., 3. J Psal. cxxiii., 2. 

§ Psal. xxxiii., 20 ; Hi., 9. 



60 NO CROSS, NO CROWN. 

" Wait upon the Lord, be of good courage, and he shall 
strengthen thy heart : wait, I say, upon the Lord."* That 
is, wait in faith and patience, and he will come to save 
thee. Again, " Rest in the Lord, and wait patiently for 
him :"f that is, cast thyself upon him ; be contented, and 
wait for him to help thee in thy wants : thou canst not 
think how near he is to help those that wait upon him : O 
try, and have faith ! Yet again, he bids us, " wait upon 
the Lord, and keep his way."J Behold the reason so few 
profit ! they are out of his way, and such can never wait 
rightly upon him. Great reason had David for what he 
said, that had with so much comfort and advantage met the 
Lord in his blessed way. 

Sect. 11. The prophet Isaiah tells us, that though the 
chastisements of the Lord were sore upon the people for 
their backslidings, yet in the way of his judgments, in the 
way of his rebukes and displeasures they waited for him, 
and the desire of their soul, that is the great point, was to 
his name, and the remembrance of him. They were con- 
tented to be chid and chastised, for they had sinned ; and 
the knowledge of him so, was very desirable to them. But 
what ! did he not come at last, and that in mercy too ? 
Yes, he did, and they knew him when he came, a doctrine 
the brutish world knows not, " This is our God, we have 
waited for him, and he will save us."§ O blessed enjoy- 
ment ! O precious confidence. Here was a waiting in 
faith, which prevailed. All worship, not in faith, is fruitless 
to the worshipper, as well as displeasing to God ; and this 
faith is the gift of God, and the nature of it is to purify the 
heart, and give such as truly believe " victory over the 
world." Well ! but they go on : " We have waited for him, 
we will be glad and rejoice in his salvation."|| The pro- 
phet adds, " Blessed are all they that wait upon God :"H and 
why ? " For they that wait upon the Lord, shall renew their 
strength ; they shall never faint ; never be weary :"** The 
encouragement is great. O hear him once more ! " For 
since the beginning of the world, men have not heard, nor 
perceived by the ear, neither hath the eye seen, O God ! 

* Psal. xxvii., 14. f Psal, xxxvii., 7. X Psal. xxxvii., 34 

§ Isa. xxvi., 8. || Isa. xxv., 9. 11 Isa. \x\ . I s *. 

** Isa. xl., 31. 



NO CROSS, NO CROWN, 61 

besides thee, what he hath prepared for him that waiteth 
for him."* Behold the inw 7 ard life and joy of the righteous, 
the true worshippers ! those whose spirits bowed to the 
appearance of God's spirit in them, leaving and forsaking all 
it appeared against, and embracing whatever it led them to. 
In Jeremiah's time, the true worshippers also waited upon 
God ; and he assures us, " That the Lord is good to them 
that wait for him, to the soul that seeketh him." Hence it 
is that the prophet Hosea exhorts the church then, to turn 
and w T ait upon God : " Therefore turn thou to thy God ; 
keep mercy and judgment, and wait on thy God contin- 
ually."t 

And Micah is very zealous and resolute in this good exer- 
cise : " I will look unto the Lord, I will wait for the God of 
my salvation : my God will hear me."J Thus did the chil- 
dren of the spirit that thirsted after an inward sense of him. 
The wicked cannot say so : nor they that pray, unless they 
wait. It is charged upon Israel in the wilderness, as the 
cause of their disobedience and ingratitude to God, that 
they " waited not for his counsels." We may be sure it is 
our duty, and expected from us ; for God requires it in 
Zephaniah : " Therefore wait upon me, saith the Lord, until 
the day that I arise, &c."§ O that all who profess the 
name of God, would wait so, and not offer to arise to 
worship without him ! and they would feel his stirrings and 
arisings in them, to help, and prepare, and sanctify them. 
Christ expressly charged his disciples, they should not stir 
from Jerusalem, but wait till they had received the promise 
of the Father, the baptism of the Holy Ghost, in order to 
their preparation for the preaching of the glorious gospel of 
Christ to the world."|| And though that were an extraordi- 
nary effusion for an extraordinary work, yet the degree does 
not change the kind. On the contrary, if so much waiting 
and preparation by the Spirit was requisite to fit them to 
preach to man ; some, at least, may be needful to fit us to 
speak to God. 

Sect. 12. I will close this great scripture doctrine of 
waiting, with that passage in John, about the pool of Be- 

* Isa. lxiv., 4. f Jer. xiv., 22 ; Lament, iii., 25; Hos. xii., 6. 

} Mic. vii., 7. § Zeph. iii., 8- jj Acts i., 4—5. 



62 NO CROSS, NO CROWN. 

thesda. "There is at Jerusalem, by the sheep-market, a 
pool, which is called in the Hebrew tongue Bethesda, hav- 
ing five porches, in these lay a great multitude of impotent 
folks, of blind, halt, and withered, waiting for the moving of 
the water. For an angel went down at a certain season into 
the pool, and troubled the water: whosoever then first after 
the troubling of the water, stepped in, was made whole of 
whatsoever disease he had."* A most exact representation 
of what is intended by all that has been said upon the sub- 
ject of waiting. For as there was then an outward and 
legal, so there is now a gospel and spiritual Jerusalem, the 
church of God, consisting of the faithful. The pool in that 
old Jerusalem, in some sort, represented that fountain, which 
is now set open in the New Jerusalem. That pool was for 
those that were under infirmities of body ; this fountain for 
all that are impotent in soul. There was an angel then that 
moved the water to render it beneficial ; it is God's angel 
now, the great angel of his presence, that blesseth this foun- 
tain with success. They that then went in before, and did 
not watch the angel, and take advantage of his motion, 
found no benefit of their stepping in : those that now wait 
not the moving of God's angel, but by the devotion of their 
own forming and timing, rush before God, as the horse into 
the battle, and hope for success, are sure to miscarry in their 
expectations. Therefore, as then, they waited w T ith all 
patience and intention upon the angel's motion, that wanted 
and desired to be cured ; so do the true worshippers of God 
now, that need and pray for his presence, which is the life 
of their souls, as the sun is to the plants of the field. They 
have often tried the unprofitableness of their own work, and 
are now come to the sabbath indeed. They dare not put up 
a device of their own, or offer an unsanctified request, much 
less obtrude bodily worship, w r here the soul is really insen- 
sible or unprepared by the Lord. In the light of Jesus they 
ever wait to be prepared, retired, and recluse from all 
thoughts that cause the least distraction and discomposure 
in the mind, till they see the angel move, and till their beloved 
please to wake: nor dare they call him before his time. 
And they fear to make a devotion in his absence : for they 

* John v., 2, 3, 4 



NO CROSS, NO CROWN. 63 

know it is not only unprofitable, but reprovable : " Who has 
required this at your hands?" " He that believes makes not 
haste."* They that worship with their own, can only do as 
the Israelites, turn their ear-rings into a molten image, and 
be cursed for their pains. Nor fared they better, that 
gathered sticks of old, and kindled a fire, and compassed 
themselves about with the sparks that they had kindled ;f 
for God told them, " they should lie down in sorrow." It 
should not only be of no advantage, and do them no good, 
but incur a judgment from him ; sorrow and anguish of soul 
shall be their portion. Alas ! flesh and blood would fain 
pray, though it cannot wait ; and be a saint, though it can- 
not abide to do or suffer the will of God. With the tongue 
it blesses God, and with the tongue it curses men, made in 
his similitude. It calls Jesus Lord, but not by the Holy 
Ghost ; and often names the name of Jesus, yea, bows the 
knee to it too, but departs not from iniquity : this is abomi- 
nable to God. 

Sect. 13. In short, there are four things so necessary to 
worshipping of God aright, and which put its performance 
beyond man's power, that there seems little more needed 
than the naming of them. The first is, the sanctification of 
the worshipper. Secondly, the consecration of the offering, 
which has been spoken to before somewhat largely. 
Thirdly, what to pray for ; which no man knows, that prays 
not by the aid of God's spirit ; and, therefore, without that 
spirit no man can truly pray. This the apostle puts beyond 
dispute ; " We know not (says he) what we should pray for, 
as we ought, but the Spirit helpeth our infirmities."! Men 
unacquainted with the work and power of the Holy Spirit, 
are ignorant of the mind of God : and those, certainly, can 
never please him with their prayers. It is not enough to 
know, we want ; but we should learn, whether it be not sent 
us as a blessing : disappointments to the proud, losses to the 
covetous, and to the negligent stripes : to remove these, 
were to secure the destruction, not help the salvation of the 
soul. 

The vile world knows nothing, but carnally, after a fleshly 
manner and interpretation ; and too many that would be 

* Isa. i., 12 ; xxviii. 4, 1G. f Isa. 1., 11. t Rom. viii., 26. 

4* 



64 NO CROSS, NO CROWN. 

thought enlightened, are apt to call providences by wrong 
names. For instance, afflictions they style judgments ; and 
trials, more precious than the beloved gold, they call mise- 
ries. On the other hand, they call the preferments of the 
world by the name of honor, and its wealth, happiness : 
when for once that they are so, it is much to be feared they 
are sent of God an hundred times for judgments, at least 
trials, upon their possessors. Therefore, what to keep,- what 
to reject, what to want, is a difficulty God only can resolve 
the soul. And since God knows better than we, what we 
need, He can better tell us what to ask, than we can Him : 
which made Christ exhort his disciples to avoid long and 
repetitious prayers ; telling them, that their heavenly Father 
knew what they needed, before they asked ;* and therefore 
gave them a pattern to pray by : not as some fancy, to be a 
text to human liturgies, which of all services are most justly 
noted and taxed for length and repetition ; but expressly to 
reprove and avoid them. But if those w T ants that are the 
subject of prayer, were once agreed upon, though that be a 
mighty point ; yet, how to pray is still of greater moment 
than to pray ; it is not the request, but the frame of the pe- 
titioner's spirit. The what may be proper, but the how 
defective. As I said, God need not be told of our wants 
by us, who must tell them to us ; yet he will be told them 
from us, that both we may seek him, and he may come 
down to us. But when this is done, " To this man will I 
look, saith the Lord, even to him that is poor, and of a con- 
trite spirit, and that trembleth at my word :"f To the sick 
heart, the wounded soul, the hungry and thirsty, the weary 
and heavy-laden ones ; such sincerely want an helper. 

Sect. 14. Nor is this sufficient to complete gospel-wor- 
ship : the fourth requisite must be had, and that is faith, true 
faith, precious faith, the faith of God's chosen that purifies their 
hearts, that overcomes the world, and is the victory of the 
saints.J This is that which animates prayer and presses 
it home, like the importunate widow, that would not be 
denied ; to whom Christ, seeming to admire, said, " O 
woman, great is thy faith."§ This is of highest moment on 

* Matt, vi , 7, 8. f Isa - kvi'j 2. J 1 Tim. i., 5 ; Acts xv., 9; Tit. i., 1; 
2 Pet. i. 1 ; 1 John v., 4. § Mat xv., -28. 



NO CROSS, NO CROWN. 65 

fctet part, to give our addresses success with God ; and yet 
not in our power neither, for it is the gift of God : from him 
we must have it ; and with one grain of it more work is 
done, more deliverance is wrought, and more goodness and 
mercy received, than by all the runnings, willings, and fail- 
ings of man, with his inventions and bodily exercises. 
Which, duly weighed, will easily spell out the meaning, 
why so much worship should bring so little profit to the 
world, as we see it does, viz. True faith is lost. They 
ask, and receive not ; they seek, and find not ; they knock, 
and it is not opened unto them :* the case is plain : their 
requests are not mixed with purifying faith by which they 
should prevail, as good Jacob's were, when he wrestled 
with God, and prevailed. And the truth is, the generality 
are yet in their sins, following their hearts' lusts and living 
in worldly pleasures, being strangers to this precious faith. 
It is the reason rendered, by the deep author, to the He- 
brews, of the unprofitableness of the word preached to 
some of those days ; " not being (says he) mixed with faith 
in them that heard it." Can the minister then preach with- 
out faith ? No, and much less can any man pray to pur- 
pose without faith, especially when we are told, " That the 
just live by faith." For worship is the supreme act of man's 
life ; and whatever is necessary to inferior acts of religion, 
must not be wanting there. 

Sect. 15. This may moderate the wonder in any, why 
Christ so often upbraided his disciples with, " O ye of little 
faith !" yet tells us, that one grain of it, though as little 
as that of mustard, one of the least of seed's, if true 
and right, is able to remove mountains. As if he had 
said, there is no temptation so powerful, that it cannot 
supply : wherefore those that are captivated by temp- 
tations, and remain unsupplied in their spiritual wants, 
have not this powerful faith: that is the true cause. 
So necessary was it of old, that Christ did not many 
mighty works where the people believed not, and though 
His power wrought wonders in other places, faith 
opened the way : so that it is hard to say, w T hether that 
power by faith, or faith by that power, wrought the cure, 

* Jam. iv., 3, 



66 NO CROSS, NO CROWN. 

Let us call to mind what famous things a little clay and 
spittle, one touch of the hem of Christ's garment, and a few 
words out of the mouth did, by the force of faith in the 
patients ; " Believe ye that I am able to open your eyes V 
Yea, Lord, say the blind, and see. To the ruler, only 
believe ; he did, and his dead daughter recovered life. 
Again, " If thou canst believe : I do believe," says the 
father, "help my unbelief;"* and the evil spirit was chased 
away, and the child recovered. He said to one, " Go, thy 
faith has made thee whole." And to another, " Thy faith has 
saved thee ; thy sins are forgiven thee."f And to encourage 
his disciples to believe, that were admiring how soon his 
sentence was executed upon the fruitless fig-tree, he tells 
them, " Verily, if ye have faith, and doubt not, ye shall not 
only do this, which is done to the fig-tree ; but also, if ye 
shall say unto this mountain, be thou removed and cast into 
the sea, it shall be done, and all things whatsoever ye shall 
ask in prayer, believing, ye shall receive."J This one pas- 
sage convicts Christendom of gross infidelity ; for she prays, 
and receives not. 

Sect. 16. But, may some say, it is impossible to receive 
all that a man may ask. It is not impossible to receive all 
that a man, that so believes, can ask. The fruits of faith 
are not impossible to those that truly believe in the God that 
makes them possible. § When Jesus said to the ruler, " If 
thou canst believe," he adds, " all things are possible to him 
that believeth."|| Well, but then some will say, it is impos- 
sible to have such faith : for this very faithless generation 
would excuse their want of faith by making it impossible to 
have the faith they want. But Christ's answer to the infidel- 
ity of that age, will best confute the disbelief of this. " The 
things that are impossible with men, are possible with God."H 
It will follow then, that it is not impossible with God to give 
that faith ; though it is certain, that " without it, it is impos- 
sible to please God ;"** for so the author of the Hebrews 
teaches. And if it be else impossible to please God, it must 
be so to pray to God without this precious faith. 

* John ix., G ; Luke viii., 47, 4S ; Mat. ix., 29, 30 ; Mat. ix., 23. 
f Mark x., 52 ; Luke vii., 49, 50. $ Mat. xxi., 20, 21, 22. 
§ Mat. xviii., 19 ; Luke xviii., 27. || Mark ix., 23. 
II Mat. six., 24, 25, 2G ; Luke xviii., 25, 26, 27. ** lleb. xi., G. 



NO CROSS, NO CROWN. 67 

Sect. 17. But some may say, what is this faith, that is so 
necessary to worship, and that gives it such acceptance with 
God, and returns that benefit to men ? I say, it is an holy 
resignation to God, and confidence in him, testified by a 
religious obedience to his holy requirings, which gives sure 
evidence to the soul of the things not yet seen, and a gene- 
ral sense and taste of the substance of those things that are 
hoped for ; that is, the glory which is to be revealed here- 
after. As this faith is the gift of God, so it purifies the hearts 
of those that receive it. The apostle Paul is witness, that 
it will not dwell, but in a pure conscience : he therefore in 
one place, couples a pure heart and faith unfeigned together : 
in another, faith and a good conscience. James joins faith 
with righteousness, and John with victory over the world : 
" This," says he, " is the victory which overcomes the world, 
even your faith."* 

Sect. 18. The heirs of this faith are the true children of 
Abraham (though the uncircumcision in the flesh) in that 
they walk in the steps of father Abraham, according to the 
obedience of faith, which only entitles people to be the chil- 
dren of Abraham. f This lives above the world, not only in 
its sin, but righteousness ; to which no man comes, but 
through death to self, by the cross of Jesus, and an entire 
dependence, by him, upon God.J 

Famous are the exploits of this divine gift : time would 
fail to recount them ; all sacred story is filled with them. 
But let it suffice, that by it the holy ancients endured all 
trials, overcame all enemies, prevailed with God, renowned 
his truth, finished their testimony, and obtained the reward 
of the faithful, a crown of righteousness, which is the eternal 
blessedness of the just. 

* 1 Tim iii.,9;i.,5; James ii. ; 1 John v., 4. f Rom. iv., 12. 
X John xvi., 9, 10, 



63 NO CROSS, NO CLOWN. 



CHAPTER VII. 

Sect. 1. Of pride, the first capital lust; its rise. 2. Its definition and 
distinction. 3. That an inordinate desire of knowledge in Adam, in* 
troduced man's misery. 4. He thereby lost his integrity. 6. Who 
are in Adam's state. 6. Knowledge puffs up. 7. The evil effects of 
false, and the benefits of true knowledge. 8. Cain's example a proof 
in the case. 9. The Jews' pride in pretending to be wiser than Moses, 
God's servant, in setting their post by God's post. 10. The effect of 
which was the persecution of the true prophets. 11. The divine 
knowledge of Christ brought peace on earth. 12. Of the blind guides, 
the priests, and' the mischief they have done. 13. The fall of Chris* 
tians, and the pride they have taken in it, hath exceeded the Jews : un- 
der the profession of their new-moulded Christianity, they have mur- 
dered the witness of the Lord Jesus. 14. The angels sang peace on 
earth, at the birth of the Lord of meekness and humility ; but the pride 
of the Pharisees withstood and calumniated him. 15. As Adam and 
the Jews lost themselves by their ambition, so the Christians, losing the 
fear of God, grew creed and worship makers, with this injunction, Con- 
form or burn. 16. The evil effects of this in Christendom (so called). 
17. The way of recovery out of such miserable defection. 

Sect. 1. Having thus discharged my conscience against 
that part of unlawful self, that fain would be a Christian, a 
believer, a saint, whilst a. plain stranger to the cross of Christ, 
and the holy exercises of it ; and in that briefly discovered 
what is true worship, and the use and business of the holy 
cross, therein to render its performance pleasing to Almighty 
God ; I shall now, the same Lord assisting me, more largely 
prosecute that other part of unlawful self, which fills the 
study, care, and conversation of the world, presented to us 
in these three capital lusts ; that is to say, 

Pride, avarice, and luxury ; from whence all other mis- 
chiefs daily flow, as streams from their proper fountains : the 
mortifying of which makes up the other ; and indeed a very 
great part of the work of the true cross ; and though last 
in place, yet first in experience and duty ; which done, it 
introduces in the room of those evil habits, the blessed effects 
of that so-much needed reformation, to wit, " mortification, 
humility, temperance, love, patience, and heavenly-minded- 



NO CROSS, NO CROWN. 69 

ness," # with all other graces of the Spirit, becoming the fol- 
lowers of the perfect Jesus, that most heavenly man. 

The care and love of mankind are either directed to God 
or themselves. Those that love God above all, are ever 
humbling self to his commands, and only love self in sub- 
serviency to him that is Lord of all. But those that are 
declined from that love to God, are lovers of themselves 
more than God : for supreme love must centre in one of 
these two. To that inordinate self-love, the apostle rightly 
joins proud and high-minded, f For no sooner had the 
angels declined their love, duty, and reverence to God, than 
they inordinately loved and valued themselves ; which made 
them exceed their station, and aspire above the order of their 
creation. This was their pride, and this sad defection their 
dismal fall : who are reserved in chains of darkness unto 
the judgment of the great day of God. 

Sect. 2. Pride, that pernicious evil, which begins this 
chapter, did also begin the misery of mankind : a most mis- 
chievous quality ; and so commonly known by its motions, 
and sad effects, that every unmortified breast carries its 
definition in it. However, I will say, in short, that pride is 
an excess of self-love, joined with an undervaluing of others, 
and a desire of dominion over them : the most troublesome 
thing in the world. There are four things by which it hath 
made itself best known to mankind, the consequences of 
which have brought an equal misery to its evil. The first 
is, an inordinate pursuit of knowledge. The second, an 
ambitious seeking and craving after power. The third, an 
extreme desire of personal respect and deference. The last 
excess is that of worldly furniture and ornaments. To the 
just and true witness of the eternal God, placed in the souls 
of all people, I appeal as to the truth of these things. 

Sect. 3. To the first, it is plain that an inordinate desire 
of knowledge introduced man's misery, and brought an uni- 
versal lapse from the glory of his primitive state. Adam 
would needs be wiser than God had made him. It did not 
serve his turn to know his Creator, and give him that holy 
homage, his being and innocence naturally engaged and 
excited him to ; nor to have an " understanding above all 

' * Gal. v., 22, 23. t 2 Tim. iii., 2, 3. 



70 NO CROSS, NO CROWN. 

the beasts of the field, the fowls of the air, and the fishes of 
the sea," # joined with a power to rule over all the visible 
creation of God, but he must be as wise as God too.f This 
unwarrantable search, and as foolish as unjust ambition, 
made him unworthy of the blessings he received from God. 
This drives him out of paradise ; and instead of being lord 
of the w r hole world, Adam becomes the wretchedest vaga- 
bond on the earth. J 

Sect. 4. A strange change ! that instead of being as gods, 
they should fall below the very beasts ; in comparison of 
whom even God had made them as gods. The lamentable 
consequence of this great defection has been an exchange 
of innocency for guilt, and a paradise for a wilderness. 
But, which is yet worse, in this state Adam and Eve had 
got another god than the only true and living God : and he 
that had enticed them to all this mischief, furnished them 
with a vain knowledge, and pernicious wisdom : the skill of 
lies and equivocations, shifts, evasions, and excuses. They 
had lost their plainness and sincerity ; and from an upright 
heart, the image in which God had made man, he became a 
crooked, twining, twisting serpent ; the image of that un- 
righteous spirit, to whose temptations he yielded up, with 
his obedience, his paradisaical happiness. 

Sect. 5. Nor is this limited to Adam ; for all who have 
fallen short of the glory of God, are right-born sons of his 
disobedience. They, like him, have eaten of what they 
have been forbidden : they have " committed the things they 
ought not to have done, and left undone the things they 
ought to have done."§ They have sinned against that divine 
light of knowledge, which God has given them : they have 
grieved his spirit : and that dismal sentence has been exe- 
cuted, " In the day that thou eatest thereof thou shalt surely 
die."|| That is, when thou doest the thing w r hich thou ought- 
est not to do, thou shalt no more live in my favor, and enjoy 
the comforts of the peace of my spirit ; which is a dying to all 
those innocent and holy desires and affections, which God 
created man with : and he becomes as one cold and be- 
numbed ; insensible of the love of God, of his Holy Spirit. 
power and wisdom ; of the light and joy of his countenance. 

*Gen. ii., 19—29. f Gen. iii.,5. } Gen. iii., 1. § Rom. vii. || Gen. ii., 17. 



NO CROSS, NO CROWN. 71 

and of the evidence of a good conscience, and the co-wit- 
nessing and approbation of God's holy Spirit. 

Sect. 6. So that fallen Adam's knowledge of God stood 
no more in a daily experience of the love and work of God 
in his soul, but in a notion of what he once did know and 
experience ; which being not the true and living wisdom that 
is from above, but a mere picture, it cannot preserve man 
in purity ; but puffs up, makes people proud, high-minded, 
and impatient of contradiction. This was the state of the 
apostate Jews before Christ came ; and has been the con- 
dition of apostate Christians ever since he came : their 
religion standing, some bodily performances excepted, either 
in what they once knew of the work of God in themselves, 
and which they have revolted from ; or in an historical be- 
lief, and an imaginary conception and paraphrase upon the 
experiences and prophecies of such holy men and women 
of God, as in all ages have deserved the style and charac- 
ter of his true children. 

Sect. 7. As such a knowledge of God cannot be true, so 
by experience we find, that it ever brings forth the quite 
contrary fruits to the true wisdom. For as this is first pure, 
then peaceable, then gentle, and easy to be entreated : so 
the knowledge of degenerated and unmortified men is first 
impure ; # for it came by the commission of evil, and is held 
in an evil and impure conscience and heart, that disobey 
God's law, and that daily do those things which they ought 
not to do ; and for which they stand condemned before 
God's judgment-seat in the souls of men : the light of 
whose presence searches the most hidden things of dark- 
ness, the most secret thoughts, and concealed inclination of 
ungodly men. This is the science, falsely so called ; and as 
it is impure, so it is unpeaceable, cross and hard to be en- 
treated ; froward, perverse, and persecuting : jealous that 
any should be better than they, and hating and abusing those 
that are. 

Sect. 8. It was this pride made Cain a murderer : it is a 
spiteful quality ; full of envy and revenge.f What ! was 
not his religion and worship as good as his brother's ? He 
had all the exterior parts of worship : he offered as well as 

* Jam, iii., 11. f Gen, iv. 8. 



72 NO CROSS, NO CROWN* 

Abel, and the offering of itself might be as good ; but it 
seems the heart, that offered it, was not. So long ago did 
God regard the interior worship of the soul. Well ! what 
was the consequence of this difference? Cain's pride 
stomached it : he could not bear to be outdone by his brother. 
He grew wrathful, and resolved to vindicate his offering by 
revenging the refusal of it upon his brother's life ; and with- 
out any regard to natural affection, or the low and early 
condition of mankind, he barbarously dyed his hands in his 
brother's blood. 

Sect. 9. The religion of the apostatized Jews did no bet- 
ter ; for, having lost the inward life, power, and spirit of 
the law, they were puffed up with that knowledge they had ; 
and their pretences to Abraham, Moses, and the promises 
of God, in that frame, served only to blow them up into an 
unsufferable pride, arrogance, and cruelty. For they could 
not bear true vision, when it came to visit them, and enter- 
tained the messengers of their peace as if they had been 
wolves and tigers. 

Sect. 10. Yea, it is remarkable, the false prophets, the 
great engineers against the true ones, were ever sure to 
persecute them as false ; and by their interest with earthly 
princes, or the poor seduced multitude, made them the in- 
struments of their malice. Thus it was that one holy 
prophet was sawn asunder, another stoned to death, &c. 
So proud and obstinate is false knowledge, and the aspirers 
after it ; which made holy Stephen cry out, " O ye stiff- 
necked, and uncircumcised in heart and ear, ye resist the 
Holy Ghost ; as did your fathers, so do ye."* 

Sect. 11. The true knowledge came with the joy of 
angels, singing, " peace on earth, and good-will towards 
men :"f the false knowledge entertained the message with 
calumnies : Christ must needs be an impostor ; and that must 
prove him so, to wit, his power of working of miracles ; 
which was that which proved the contrary. They stoned 
him, and frequently sought to kill him ; which at last they 
wickedly accomplished. But what was their motive to it ? 
Why, he cried out against their hypocrisy, the broad phy- 
lacteries, the honor they sought of men. To be short, they 

* Acts vii., 51. t Luke ii., 14. 



NO CROSS, NO CROWN. 73 

Tive the reason themselves in these words ; " If we let him 
hus alone, all men will believe on him ;*" that is, he will 
ake away our credit with the people ; they will adhere to 
lim, and desert us ; and so we shall lose our power and repu- 
ation with the multitude. 

Sect. 12. And, the truth is, he came to level their honor, 
o overthrow their rabbyship, and by his grace to bring the 
=>eople to that inward knowledge of God, which they, by 
transgression, were departed from : that so they might see 
he deceitmlness of their blind guides, who, by their vain 
raditions, had made void the righteousness of the law : and 
vho were so far from being the true doctors, and lively ex- 
)ounders of it, that in reality they w T ere the children of the 
levil, who was a proud liar, and cruel murderer from the 
Deginning. 

Sect. 13. Their pride in false knowledge having made 
hem incapable of receiving the simplicity of the gospel, 
Christ thanks his Father, that he had hid the mysteries of 
t from the wise and prudent, and revealed them to babes."]* 
it was this false wisdom swelled the minds of the Athe- 
lians to that degree, that they despised the preaching of the 
\postle Paul, as a vain and foolish thing. But that apostle, 
kvho of all the rest had an education in the learning of those 
imes, bitterly reflects on that wisdom, so much valued by 
lews and Greeks : " Where (says he) is the wise ? where 
s the scribe ? where is the disputer of this world ? Hath 
lot God made foolish the wisdom of this world ?" J And 
le gives a good reason for it, " that no flesh should glory 
n his presence."§ Which is to say, God will stain the pride 
}f man in false knowledge, that he should have nothing on 
:his occasion to be proud of; it should be ow T ing only to the 
revelation of the Spirit of God. The apostle goes farther, 
and affirms, " that the world by wisdom knew not God :"|| 
:hat is, it was so far from an help, that, as men use it, it was 
an hindrance to the true knowledge of God. And in his 
first epistle to his beloved Timothy, he concludes thus : 
6 O Timothy ! keep that which is committed to thy trust ; 
avoiding profane and vain babblings, and oppositions of 
science, falsely so called."!! This was the sense of aposto- 

* John xi., 4S; t Mat. xi., 25. J 1 Cor. i., 20. 

§ I Cor. i., 29. || 1 Cor. i., 21. 11 1 Tim. vi., 20. 



74 NO CROSS, NO CROWN. 

lical times, when the divine grace gave the true knowledge 
of God, and was the guide of Christians. 

Sect. 14. Well ! but what has been the success of those 
ages that followed the apostolical ? any whit better than 
that of the Jewish times ? Not one jot. They have ex- 
ceeded them ; as with their pretences to greater knowledge, 
so in their degeneracy from the true Christian life ; for 
though they had a more excellent pattern than the Jews, to 
whom God spoke by Moses his servant, he, speaking to 
them by his beloved Son, the express image of his substance, 
the perfection of all meekness and humility ; and though 
they seemed addicted to nothing more than an adoration of 
his name, and a veneration to the memory of his blessed 
disciples and apostles : yet so great was their defection 
from the inward power and life of Christianity in the soul, 
that their respect was little more than formal and ceremo- 
nious. For, notwithstanding they, like the Jew T s, were 
mighty zealous in garnishing their sepulchres, and curious 
in carving of their images ; not only keeping with any pre- 
tence what might be the relics of their persons, but recom- 
mending a thousand things as relics which are purely 
fabulous and very often ridiculous, and to be sure altogether 
unchristian : yet, as to the great and weighty things of the 
Christian law, viz., love, meekness and self-denial, they 
were degenerated : they grew high-minded, proud boasters, 
without natural affection, curious and controversial ; ever 
perplexing the church with doubtful and dubious questions : 
filling the people w T ith disputations, strife and wrangling, 
drawing them into parties, till at last they fell into blood, as 
if they had been the w T orse for being once Christians. 

O the miserable state of these pretended Christians ! that 
instead of Christ's and his apostles' doctrine, of loving ene- 
mies and blessing them that curse them, they should teach 
the people, under the notion of Christian zeal, most inhu- 
manly to butcher one another ; and, instead of suffering 
their own blood to be shed for the testimony of Jesus, they 
should shed the blood of the witnesses of Jesus, for hero- 
tics: thus that subtle serpent, or crafty evil spirit, that 
tempted Adam out of innocency, and the Jews from the 
law of God, has beguiled the Christians by lying vanities 
to depart from the Christian law of holiness, and so they 



NO CROSS, NO CROWN. 75 

are become slaves to him, for he rules in the hearts of the 
children of disobedience. 

Sect. 15. And it is observable, that as pride, which is 
ever followed by superstition and obstinacy, put Adam upon 
seeking an higher station than God placed him in ; and, 
as the Jews, out of the same pride, to out-do their pattern 
given them of God by Moses upon the mount, set their post 
by God's post, and taught for doctrines their own traditions, 
insomuch that those that refused conformity to them ran 
the hazard of crucify, crucify ; so the nominal Christians, 
from the same sin of pride, with great superstition and 
arrogance have introduced, instead of a spiritual worship 
and discipline, that which is evidently ceremonious and 
worldly ; with such innovations and traditions of men, as 
are the fruit of the wisdom that is from below : witness their 
numerous and perplexed councils and creeds, with, Conform, 
or burn, at the end of them. 

Sect. 16. And as this unwarrantable pride set them first 
at work to pervert the spirituality of the Christian cult, 
making it rather to resemble the shadowy religion of the 
Jews, and the gaudy worship of the Egyptians, than the 
great plainness and simplicity of the Christian institution, 
which is neither to resemble that of the mountain nor the 
other of Jerusalem ; so has the same pride and arrogancy 
spurred them on, by all imaginable cruelties, to maintain 
this great Diana of theirs. No meek supplications, nor 
humble remonstrances of those that kept close to primitive 
purity in worship and doctrine, could prevail with these 
nominal Christians to dispense with the imposition of their 
un-apostolical traditions. But, as the ministers and bishops 
of these degenerate Christians left their painful visitation 
and care over Christ's flock, and grew ambitious, covetous 
and luxurious, resembling rather worldly potentates than 
the humble-spirited and mortified followers of the blessed 
Jesus : so almost every history tells us with what pride 
and cruelty, blood and butchery, and that with unusual and 
exquisite tortures, they have persecuted the holy members 
of Christ out of the world ; and that upon such anathemas, 
that, as far as they could, they have disappointed them of 
the blessings of heaven too. These, true Christians call 
martyrs ; but the clergy, like the persecuting Jews, have 



76 NO CROSS, NO CROWN. 

styled them blasphemers and heretics, in which they have 
fulfilled the prophecy of our Lord Jesus Christ, who did 
not say that they should think they do the gods good service 
to kill the Christians, his dear followers, which might refer 
to the persecutions of the idolatrous Gentiles, but that they 
should think they do God good service to kill them,* which 
shows that they should be such as professedly owned the 
true God, as the apostate Christians have all along pretended 
to do. So that they must be those wolves that the apostle 
foretold should arise out of themselves and worry the flock 
of Christ, after the great falling away should commence, 
that was foretold by him, and made necessary, in order to 
the proving of the faithful, and the revelation of the great 
mystery of iniquity. f 

I shall conclude this head with this assertion, that it is 
too undeniable a truth, where the clergy has been most in 
power and authority, and has had the greatest influence 
upon princes and states, there have been most confusions, 
wrangles, bloodshed, sequestrations, imprisonments and ex- 
iles : to the justifying of which, I call the testimony of the 
records of all times. How it is in our Sge, I leave to the 
experience of the living : yet there is one demonstration 
that can hardly fail us ; the people are not converted, but 
debauched, to a degree, that time will not allow us an ex- 
ample. The worship of Christendom is visible, ceremoni- 
ous and gaudy ; the clergy ambitious of worldly prefer- 
ments, under the pretence of spiritual promotions ; making 
the earthly revenues of churchmen much the reason of their 
function, being almost ever sure to leave the present smaller 
incumbence to solicit and obtain benefices of larger title 
and income. So that with their pride and avarice, w r hich 
good old Peter foresaw would be their snares, they have 
drawn after them, ignorance, misery, and irreligion upon 
Christendom. 

Sect. 17. The way of recovery from this miserable 
defection is to come to a saving knowledge of religion ; 
that is, an experience of the divine work of God in the soul ; 
to obtain which, be diligent to obey the grace that appears 
in thy own soul, O man ! that brings salvation, it turns thee 



* John xvi., 2. f Acts xx., 2<>. 






NO CROSS, NO CROWN. 77 

oat of the broad way, into the narrow way ; from thy lusts 
to thy duty, from sin to holiness, from Satan to God.* 
Thou must see and abhor self; thou must watch, and thou 
must pray, and thou must fast ; thou must not look at thy 
tempter, but at thy preserver ; avoid ill company, retire to 
thy solitudes, and be a chaste pilgrim in this evil world : 
and thus thou wilt arrive to the knowledge of God and 
Christ, that brings eternal life to the soul : a well-grounded 
assurance from what a man feels and knows within himself; 
such shall not be moved with evil tidings. 



CHAPTER VIII. 

Sect. 1. Pride craves power as well as knowledge. 2. The case of 
Koran, &c, a proof. 3. Absalom's ambition confirms it. 4. Nebu- 
chadnezzar's does the like. 5. The history of Pisistratus, Alexander, 
Caesar, &c. shows the same thing. 6. The Turks are a lively proof, 
who have shed much blood to gratify pride for power. 7. The last 
ten years in Christendom exceed in proof of this. 8. Ambition rests 
not in courts, it finds room in private breasts too, and spoils families 
and societies. 9. Their peace is great, that limit their desires by 
God's grace, and having power, use it to the good of others. 

Sect. 1. But let us see the next most common, eminent, 
and mischievous effect of this evil. Pride does extremely 
crave power, than which, not one thing has proved more 
troublesome and destructive to mankind. I need not labor 
myself much in evidence of this, since most of the wars of 
nations, depopulation of kingdoms, ruin of cities, with the 
slavery and misery that have followed, both our own expe- 
rience and unquestionable histories acquaint us to have been 
the effect of ambition, which is the lust of pride after power. 

Sect. 2. How specious soever might be the pretences of 
Korah, Dathan and Abiram against Moses, it was their 
emulation of his mighty pow T er in the camp of Israel, that 
put them upon conspiracies and mutinies. They longed for 

* Tit. ii., 4, 11, 12, 14. 



78 NO CROSS, NO CROWN. 

his authority, and their not having it was his crime, for they 
had a mind to be the heads and leaders of the people. The 
consequence of which was, a remarkable destruction to 
themselves, and all their unhappy accomplices. 

Sect. 3. Absalom, too, was for the people's rights, against 
the tyranny of his father and his king :* at least, with this 
pretence he palliated his ambition : but his rebellion show r ed 
he was impatient for power, and that he resolved to sacri- 
fice his duty, as a son and subject, to the importunities of 
his restless pride, which brought a miserable death to him- 
self, and an extraordinary slaughter upon his army. 

Sect. 4. Nebuchadnezzar is a lively instance of the ex- 
cessive lust of pride for power. His successes and empire 
were too heady for him : so much too strong for his under- 
standing, that he forgot he did not make himself, or that his 
power had a superior. He makes an image, and all must 
bow to it, or be burnt. And when Shadrach, Meshach, and 
Abednego refused to comply, " Who (says he) is that God 
that shall deliver you out of my hands ?"f And notwith- 
standing the convictions he had upon him, at the constancy 
of those excellent men, and Daniel's interpretation of his 
dreams, it was not long before the pride of his power had 
filled his heart, and then his mouth, with this haughty ques- 
tion, " Is not this great Babylon that I have built for the 
house of the kingdom by the might of my power, and for 
the honor of my majesty ?" J But we are told, that while the 
words were in his mouth, " a voice from Heaven rebuked 
the pride of his spirit, and he was driven from the society 
of men, to graze among the beasts of the field." 

Sect. 5. If we look into the histories of the world, we 
shall find many instances to prove the mischief of this lust 
of pride. I will mention a few of them for their sakes, who 
have either not read or considered them. 

Solon made Athens free by his excellent constitution o 
laws : but the ambition of Pisistratus began the ruin of i 
before his eyes. Alexander, not contented with his own 
kingdom, invades others, and filled with spoil and slaughter 
those countries he subdued ; and it was not ill said by him, 
who, when Alexander accused him of piracy, told him to 



; 



2 Sam. xv. f Dan. iii., 15. } Dan. iv., SO. 






NO CROSS, NO CROWN. 79 

his face, that Alexander was the greatest pirate in the 
world. It was the same ambition that made Caesar turn 
traitor to his masters, and with their own army, put into his 
hand for their service, subdue them to his yoke, and usurp 
the government ; which ended in the expulsion of freedom 
and virtue together in that commonwealth ; for goodness 
quickly grew to be faction in Rome ; and that sobriety and 
wisdom, which ever rendered her senators venerable, be- 
came dangerous to their safety ; insomuch that his succes- 
sors hardly left one they did not kill or banish : unless such 
as turned to be flatterers of their unjust acquisition, and the 
imitators of their debauched manners. 

Sect. 6. The Turks are a great proof to the point in 
hand ; who, to extend their dominion, have been the cause 
of shedding much blood, and laying many stately countries 
waste. And yet they are to be out-done by apostate Chris- 
tians ; whose practice is therefore more condemnable, be- 
cause they have been better taught : they have had a master 
of another doctrine and example. It is true, they call him 
Lord still, but let their ambition reign: they love power 
more than one another ; and to get it, kill one another ; 
though charged by him, not to strive, but to love and 
serve one another.* And, which adds to the tragedy, all 
natural affection is sacrificed to the fury of this lust : and 
therefore are stories so often stained with the murder of 
parents, children, uncles, nephews, masters, &c. 

Sect. 7. If we look abroad into remoter parts of the 
world, we shall rarely hear of wars ; but in Christendom, 
of peace. A very trifle is too often made a ground of quar- 
rel here ; nor can any league be so sacred or inviolable, 
that arts shall not be used to evade and dissolve it, to 
increase dominion. No matter who, nor how many, are 
slain, made widows and orphans, or lose their estates and 
livelihoods : what countries are ruined ; what towns and 
cities spoiled ; if by all these things the ambitious can but 
arrive at their ends ? To go no farther back than sixty 
years, that little period of time will furnish us with many 
wars begun upon ill grounds, and ended in great desolation. 
Nay, the last twelve years of our time make as pregnant a 

* Matt, xviii., 1—6. Mark ix., 33— 37 t 
5 



80 NO CROSS, NO CROWN. 

demonstration, as we can furnish ourselves with from the 
records of any age. It is too tedious, nor is it my business 
to be particular : it has been often well observed by others, 
and is almost known to all ; I mean the French, Spanish, 
German, English, and Dutch wars. 

Sect. 8. But ambition does not only dwell in courts and 
senates : it is too natural to every private breast to strain 
for power. We daily see how much men labor their 
utmost wit and interest to be great, to get higher places, or 
greater titles than they have, that they may look bigger, 
and be more acknowledged ; take place of their former 
equals, and so equal those that were once their superiors ; 
compel friends, and be revenged on enemies. This makes 
Christianity so little loved of worldly men, its kingdom is 
not of this world : and though they may speak it fair, it is 
the world they love ; that without uncharitableness we may 
truly say, people profess Christianity, but they follow the 
world. They are not for seeking the kingdom of Heaven 
first,* and the righteousness thereof, and to trust God with 
the rest ; but for securing to themselves the wealth and 
glory of this world, and adjourning the care of salvation to 
a sick bed, and the extreme moments of life ; if yet they 
believe a life to come. 

Sect. 9. To conclude this head : great is their peace, who 
know a limit to their ambitious minds, that have learnt to 
be contented with the appointments and bounds of Provi- 
dence ; that are not careful to be great, but being great, are 
humble, and do good. Such keep their wits with their con- 
sciences, and with an even mind, can at all times measure 
the uneven world, rest fixed in the midst of all its uncer- 
tainties, and as becomes those who have an interest in a 
better, in the good time and will of God, cheerfully leave 
this ; when the ambitious, conscious of their evil practices, 
and weighed down to their graves with guilt, must go to a 
tribunal, that they can neither awe nor bribe. 

♦Matt, vi , 33. 






NO CROSS, NO CROWN. 81 



CHAPTER IX. 

Sect. 1. The third evil effect of pride, is love of honor and respect. 
Too many are guilty of it. 2. It had like to cost Mordecai dear. 
Great mischief has befallen nations on this account. 3. The world is 
out in the business of true honor, as well as in that of true science. 
4. Reasons why the author, and the rest of the people he walks with, 
use not these fashions. 5. The first is, the sense they had in the hour 
of their conviction, of the unsuitableness of them to the Christian 
spirit and practice, and that the root they came from was pride and 
self-love. 6. Reproach could not move them from that sense and 
practice accordingly. 7. They do it not to make sects, or for distinc- 
tions. 8. Nor yet to countenance formality, but passively let drop 
vain customs, and so are negative to forms. 9. Their behavior is a 
test upon the world. 10. And this cross to the world a test upon 
them. 11. The second reason against them is their emptiness. 12. 
Honor in scriptnre, is not so taken as it is in the world. It is used for 
obedience. 13. It is used for preferment. 14. A digression about 
folly in a scripture sense. 15. Honor is used for reputation. 16. 
Honor is also attributed to functions and capacities, by way of esteem. 
17. Honor is taken for help and countenance of inferiors. 18. Honor 
is used for service and esteem to all states and capacities ; honor all 
men. 19. Yet there is a limitation in a sense to the righteous by the 
Psalmist ; to honor the godly and contemn the wicked. 20. Little of 
this honor found in the world's fashions. 21. The third reason against 
them is, they mock and cheat people of the honor due to them. 22. 
The author and his friends are for true honor. 23. The fourth reason 
is, that if the fashions carried true honor in them, the debauched could 
honor men, which cannot be. 24. The fifth reason is, that then men 
of spite, hypocrisy, and revenge, could pay honor, which is impossible. 
25. The sixth reason is drawn from the antiquity of true honor. 26. 
The seventh reason is from the rise of the vain honor, and the teach- 
ers of it, wherein the clown, upon a comparison, excels the courtier for 
a man of breeding. 27. The eighth reason against these honors is, 
that they may be had for money, which true honor cannot be. 28. The 
ninth and last reason is, because the holy scripture expressly forbids 
them to true Christians. 29. As in the case of Mordecai. 30. A 
passage between a bishop and the author in this matter. 31. Like- 
wise the case of Elihu in Job. 32. Also the doctrine of Christ to his 
disciples. 33. Paul against conforming to the world's fashions. 34. 
Peter against fashioning ourselves according to the world's lust. 35. 
James against respect to persons. 36. Yet Christians are civil and 
mannerly in a right way. 37. But unlike the world in the nature of 
it, and motives to it. 38. Testimonies in favor of our dissent and 
practice. 

Sect. 1. The third evil effect of pride is an excessive 
desire of personal honor and respect. 



82 NO CROSS, NO CROWN. 

Pride therefore loves power, that she might have homage, 
and that every one may give her honor ; and such as are 
wanting in that, expose themselves to her anger and re- 
venge. And as pride, so this evil effect, is more or less dif- 
fused through corrupt mankind ; and has been the occasion 
of great animosity and mischief in the world. 

Sect. 2. We have a pregnant instance in holy writ, what 
malice and revenge the stomach of proud man is capable 
of, when not gratified in this particular. It had almost cost 
Mordecai his neck, and the whole people of the Jews their 
lives, because he would not bow himself to Haman, who 
was a great favorite to king Ahasuerus. And the practice 
of the world, even in our own age, will tell us, that not 
striking a flag or sail, and not saluting certain ports or 
garrisons ; yea, less things have given rise to mighty wars 
between states and kingdoms, to the expense of much trea- 
sure, but more blood. The like has followed about the 
precedency of princes, and their ambassadors. . Also the 
envy, quarrels and mischiefs, that have happened among 
private persons, upon conceit that they have not been re- 
spected to their degree of quality among men, with hat, 
knee, or title : to be sure duels and murders not a few. I 
was once myself in France* set upon about eleven at night, 
as I was walking to my lodging, by a person that waylaid 
me, with his naked sword in his hand, who demanded satis- 
faction of me, for taking no notice of him, at a time when 
he civilly saluted me with his hat ; though the truth was, I 
saw him not when he did it. I will suppose he had killed 
me, for he made several passes at me, or I in my defence 
had killed him, when I disarmed him (as the earl of Craw- 
ford's servant saw, that was by). I ask any man of under- 
standing or conscience, if the whole ceremony were worth 
the life of a man, considering the dignity of the nature, and 
the importance of the life of man, both with respect to God 
his Creator, himself, and the benefit of civil society ? 

Sect. 3. But the truth is, the world, under its degeneracy 
from God, is as much out of the way, as to true honor and 
respect, as in other things : for mere shows, and those vain 
ones too, arc much of the honor and respect that are ex- 

* Which was before I professed the communion I am now of. 



NO CROSS, NO CROWN. 83 

pressed in the world : that a man may say concerning them 
as the apostle speaks of science, that is, they are honors 
and respects " falsely so called :" having nothing of the na- 
ture of true honor and respect in them ; but as degenerate 
men, loving to be honored, first devised them ; so pride only 
loves and seeks them, and is affronted and angry for want 
of them. Did men know a true Christian state, and the 
honor that comes from above, which Jesus teaches,* they 
would not covet these very vanities, much less insist upon 
them. 

Sect. 4. And here give me leave to set down the reasons 
more particularly, why I, and the people with whom I walk 
in religious society, have declined as vain and foolish, several 
worldly customs and fashions of respect, much in request at 
this time of day : and I beseech thee, reader, to lay aside 
all prejudice and scorn, and with the meekness and inquiry 
of a sober and discreet mind, read and weigh what may be 
here alleged in our defence : and if we are mistaken, rather 
pity and inform, than despise and abuse, our simplicity. 

Sect. 5. The first and most pressing motive upon our 
spirits to decline the practice of these present customs of 
pulling off the hat, bowing the body or knee, and giving 
people gaudy titles and epithets, in our salutations and ad- 
dresses, was that savor, sight and sense, that God, by his 
light and spirit, has given us of the Christian world's apos- 
tasy from God, and the cause and effects of that great and 
lamentable defection. In the discovery of which, the sense 
of our state came first before us, and we were made to see 
him whom we pierced, and to mourn for it. A day of hu- 
miliation overtook us, and we fainted to that pleasure and 
delight we once loved. Now our works went beforehand 
to judgment, and a thorough search was made, and the 
words of the prophet became well understood by us. 
" Who can abide the day of his coming ? And who shall 
stand when he appears ? He is like a refiner's fire, and like 
fuller's soap."f And, as the apostle said, " If the righteous 
scarcely be saved, where shall the ungodly and the sinner 
appear ?" " Wherefore, says the apostle Paul, knowing the 
terrors of the Lord, we persuade men :" J what to do ? To 

/ John v., 44. f Mai. iii., 2. J 1 Pet. iv., 1ST; 2 Cor. v., 11. 



84 NO CROSS, NO CROWN. 

come out of the nature, spirit, lusts, and customs of this 
wicked world ; remembering that, as Jesus has said, for 
every idle word that man speaketh, he shall give an account 
in the day of judgment.*' 

This concern of mind, and dejection of spirit, was visible 
to our neighbors ; and we are not ashamed to own, that 
the terrors of the Lord took such hold upon us, because we 
had long under a profession of religion grieved God's Holy 
Spirit, that reproved us in secret for our disobedience ; that 
as we abhorred to think of continuing in our old sins, so we 
feared to use lawful things, lest we should use them unlaw- 
fully. The words of the prophet were fulfilled on us : 
" Wherefore do I see every man with his hands on his loins, 
as a woman in travail ?"f Many a pang and throe have we 
had ; our heaven seemed to melt aw T ay, and our earth to be 
removed out of its place ; and we were like men, as the 
apostle said, " upon whom the ends of the world were 
come." God knows it was so in this day, the brightness of 
his coming to our souls discovered, and the breath of his 
mouth destroyed, every plant he had not planted in us. He 
was a swift witness against every evil thought, and every 
unfruitful work ; and, blessed be his name, we were not 
offended in him, or at his righteous judgments. Now it 
was, that a grand inquest came upon our w T hole life : every 
word, thought and deed was brought to judgment : the root 
examined, and its tendency considered. " The lust of the 
eye, the lust of the flesh, and the pride of life, w r ere opened 
to our view ; the mystery and iniquity in us." J And by 
knowing the evil leaven, and its divers evil effects in our- 
selves, how it had wrought, and what it had done, we came 
to have a sense and knowledge of the states of others : and 
what we could not, nay, we dare not let live and continue 
in ourselves, as being manifested to us to proceed from an 
evil principle in the time of man's degeneracy, we could 
not comply with in others. Now this I say. and that in the 
fear and presence of the all-seeing just Cod, the present 
honors and respect of the world, among other things, be- 
came burdensome tons; we saw they had no being id the 
paradise, that they grew in the night-time, and came from 

* Mat. xii., 36, t J° r - «*., & t l - Iolm "•> W* 



NO CROSS, NO CUOWN. 85 

mi ill root ; and that they only delighted a vain and ill mind, 
and that much pride and folly were in them. 

Sect. 6. And though we easily foresaw the storms of 
reproach that would fall upon us, for our refusing to prac- 
tise them ; yet we were so far from being shaken in our 
judgment, that it abundantly confirmed our sense of them. 
For so exalted a thing is man, and so loving of honor and 
respect even from his fellow-creatures, that so soon as in 
tenderness of conscience towards God, we could not per- 
form them, as formerly, he became more concerned than for 
all the rest of our differences, however material to salva- 
tion. So that let the honor of God, and our own salvation, 
do as it will, it was greater heresy and blasphemy to refuse 
him the homage of the hat and his usual titles of honor ; to 
deny to pledge his healths, or play with him at cards and 
dice, than any other principle we maintained ; for being less 
in his view, it seemed not so much in his way. 

Sect. 7. And though it be frequently objected, that we 
seek to set up outward forms of preciseness, and that it is 
but as a green ribbon, the badge of the party, the better to 
be known : I do declare in the fear of Almighty God, that 
these are but the imaginations and vain constructions of 
insensible men, that have not had that sense, which the Lord 
hath given us, of what arises from the right and the wrong 
root in man : and when such censurers of our simplicity 
shall be inwardly touched and awakened, by the mighty 
power of God, and see things as they are in their proper 
natures and seeds, they will then know their own burden, 
and easily acquit us without the imputation of folly or hy- 
pocrisy therein. 

Sect. 8. To say, that we strain at small things, which 
becomes not people of so fair pretensions to liberty and 
freedom of spirit : I answer with meekness, truth and so- 
briety ; first, nothing is small that God makes matter of 
conscience to do, or leave undone. Next, as inconsiderable 
as they are made, by those that object upon us, they are 
much set by ; so greatly, as for our not giving them, to be 
beaten, imprisoned, refused justice, &c. To say nothing 
of the derision and reproach that hath been frequently flung 
at us on this account. So that if we had wanted a proof 
of the truth of our inward belief and judgment, the very 



86 NO CROSS, NO CROWN* 

practice of them that opposed it would have abundantly 
confirmed us. But let it suffice to us, that "wisdom is 
justified of her children :"* we only passively let fall the 
practice of what we are taught to believe is vain and un- 
christian ; in which we are negative to forms : for we leave 
off, we do not set up forms. 

Sect. 9. The world is so set upon the ceremonious part 
and outside of things, that it has well beseemed the wisdom 
of God in all ages, to bring forth his dispensations with very 
different appearances to their settled customs ; thereby con- 
tradicting human inventions, and proving the integrity of 
his confessors. Nay, it is a test upon the world : it tries 
what patience, kindness, sobriety, and moderation they have : 
if the rough and homely outside of truth stumble not their 
minds from the reception of it, whose beauty is within, it 
makes a great discovery upon them. For he who refuses 
a precious jewel, because it is presented in a plain box, will 
never esteem it to its value, nor set his heart upon keeping 
it : therefore I call it a test, because it shows where the hearts 
and affections of people stick, after all their great pretences 
to more excellent things. 

Sect. 10. It is also a mighty trial upon God's people, in 
that they are put upon the discovery of their contradiction 
to the customs generally received and esteemed in the world ; 
which exposes them to the wonder, scorn, and abuse of the 
multitude. But there is an hidden treasure in it ; it inures 
us to reproach, it learns us to despise the false reputation of 
the world, and silently to undergo the contradiction and 
scorn of its votaries ; and finally, with a Christian meek- 
ness and patience, to overcome their injuries and reproaches. 
Add to this, it weans thee off thy familiars ; for by being 
slighted of them as a ninny, a fool, a frantic, &c, thou art 
delivered from a greater temptation, and that is, the power 
and influence of their vain conversation. And last of all, 
it lists thee of the company of the blessed, mocked, perse- 
cuted Jesus ; to fight under his banner, against the world, 
the flesh, and the devil : that after having faithfully suffered 
with them in a state of humiliation, thou mayest reign with 
him in a state of glorification ; who glorifies his poor, 

* Mat. xi., 19. 



NO CROSS, NO CROWN. 87 

despised, constant followers, with the glory he had with his 
father before the world began.* This was the first reason 
of our declining to practise the before-mentioned honors, 
respects, &c. 

Sect. 11. The second reason why we decline and refuse 
the present use of these customs in our addresses and salu- 
tations is, from the consideration of their very emptiness 
and vanity ; that there is nothing of true honor and respect 
in them, supposing them not to be evil. And as religion 
and worship are degenerated into form and ceremony, and 
they not according to primitive practice neither, so is honor 
and respect too ; there being little of that in the world, as 
well as of the other ; and to be sure, in these customs, none 
that is justifiable by scripture or reason. 

Sect. 12. In scripture we find the word Honor often and 
diversely used. First, for obedience : as when God saith, 
" They that honor me ;"* that is, that keep my command- 
ments. " Honor the king ;"f that is, obey the king. 
" Honor thy father and mother ; J" that is, saith the 
apostle to the Ephesians, " Obey thy father and thy mother 
in the Lord, for that is right ;"§ take heed to their precepts 
and advice ; presupposing always, that rulers and parents 
command lawful things, else they dishonor themselves to 
enjoin unlawful things ; and subjects and children dishonor 
their superiors and parents, in complying with their unright- 
eous commands. Also, Christ uses this word so w T hen he 
says, " I have not a devil, but I honor my Father and ye 
dishonor me :"|| that is, I do my Father's will in what I do ; 
but you will not hear me ; you reject my counsel, and will 
not obey my voice. It was not refusing hat and knee, nor 
empty titles : no, it was disobedience ; resisting him that 
God had sent, and not believing him. This was the dis- 
honor he taxed them with ; using him as an impostor that 
God had ordained for the salvation of the world. And of 
these dishonorers there are but too many at this day. 
Christ has a saying to the same effect ; " That all men 
should honor the Son even as they honor the Father ; and 
he that honoreth not the Son, honoreth not the Father which 

* 1 Sam ii., 30. f 1 Pet. ii., 17. JExod.-xx., 12. 

§ Eph. vi., 1, 2. || John viii., 49. 

5* 



88 NO CROSS, NO CROWN. 

hath sent him :"* that is, they that hearken not to Christ, and 
do not worship and obey him, they do not hear, worship, nor 
obey God. As they pretend to believe in God, so they were 
to have believed in him ; he told them so. This is preg- 
nantly manifested in the case of the centurion, whose faith 
was so much commended by Christ, where, giving Jesus 
an account of his honorable station, he tells him, " He had 
soldiers under his authority, and when he said to one, go, 
he went ; to another, come, he came ; and to a third, do 
this, he did it."f In this it was he placed the honor of his 
capacity, and the respect of his soldiers, and not in hats 
and legs ; nor are such customs yet in use amongst soldiers, 
being effeminate, and unworthy of masculine gravity. 

Sect. 13. In the next place, honor is used for preferment 
to trust and eminent employments. So the Psalmist, speak- 
ing to God ; " For thou hast crowned him w T ith glory and 
honor :"J again, " Honor and majesty hast thou laid on 
him :"§ that is, God had given Christ power over all his 
enemies, and exalted him to great dominion. Thus the 
wise man intimates when he says, " The fear of the Lord 
is the instruction of wisdom, and before honor is humility."|| 
That is, before advancement or preferment, is humility. 
Farther he has this saying, " As snow in summer, and as 
rain in harvest, so honor is not seemly for a fool :""[[ that is, 
a fool is not capable of the dignity of trust, employment, or 
preferment ; they require virtue, wisdom, integrity, diligence, 
of which fools are unfurnished. And yet, if the respects 
and titles in use amongst us, are to go for marks of honor, 
Solomon's proverb will take place, and doubtless doth, upon 
the practice of this age, that yields so much of that honor 
to a great many of Solomon's fools ; who are not only 
silly men, but wicked too ; such as refuse instruction, and 
hate the fear of the Lord ;** which only maketh one of his 
wise men. 

Sect. 14. And as virtue and wisdom arc the same, so 
folly and wickedness. Thus Sechem's ravishment of Dinah, 
Jacob's daughter, is called :ff so is the rebellion and wicked- 

* John v., 23. f Luke vii.. B. J Psal. viii., 5. 

§ Psal. xxi.. 5. || Prov. w., ;;::. n Prow xxvi., 1. 

** Prov. xiii 18. ft Gen. xxxiv., 7. 



NO CROSS, NO CROWN. 89 

ness of the Israelites in Joshua.* The Psalmist expresses 
it thus : " My wounds stink because of my foolishness ;"f 
that is, his sin. And " The Lord will speak peace to his 
saints, that they turn not again to folly :" J that is, to evil. 
" His own iniquities (says Solomon) shall take the wicked 
himself, and he shall be holden with the cords of his sins : 
he shall die without instruction, and in the greatness of his 
folly he shall go astray."§ Christ puts foolishness with 
blasphemy, pride, thefts, murders, adulteries, wickedness, || 
&c. I was the more willing to add these passages to show 
the difference that there is between the mind of the Holy 
Ghost, and the notion that those ages had of fools, that de- 
serve not honor, and that which is generally meant by fools 
and folly in our time ; that we may the better understand 
the disproportion there is between honor, as then understood 
by the Holy Ghost, and those that were led thereby ; and 
the apprehension of it, and practice of these latter ages of 
professed Christians. 

Sect. 15. But honor is also taken for reputation, and so 
it is understood w r ith us : " A gracious woman (says Solo- 
mon) retaineth honor ;"H that is, she keeps her credit ; and 
by her virtue maintains her reputation of sobriety and 
chastity. In another place, " It is an honor for a man to 
cease from strife ;" # * that is, it makes for his reputation, as 
a wise and good man. Christ uses the word thus, where 
he says, " A prophet is not without honor save in his own 
country ;"ft that is, he has credit, and is valued, save at 
home. The apostle to the Thessalonians has a saying to 
that effect : " That every one of you should know how to 
possess his vessel in sanctifi cation and honor ;"JJ that is, in 
chastity and sobriety. In all which, nothing of the fashions 
by us declined is otherwise concerned, than to be totally 
excluded. 

Sect. 16. There is yet another use of the word [honor] 
in scripture, and that is to functions and capacities : as, 
" an elder is worthy of double honor :"§§ that is, he de- 
serves double esteem, love, and respect ; being holy, mer* 

* Josh, vii., 14, 15. f ~Psil. xxxviii., 5. f Psal. lxxxv., 8 t 

§ Prov. v., 22, 23. || Mark vii., 21. 1T Prov. xi., 16. 

** Prov. xx., 3 ft Matt, xiii., 57. JJ 1 Thess. iv., 4. 
66 1 Tim. v., 17. 



90 NO CROSS, NO CROWN. 

ciful, temperate, peaceful, humble, &c, especially one that 
"labors in word and doctrine."* So Paul recommends 
Epaphroditus to the Philippians : " Receive him therefore 
in the Lord with all gladness, and hold such in reputation." 
As if he had said, let them be valued and regarded by you 
in what they say and teach. Which is the truest, and most 
natural and convincing way of testifying respect to a man 
of God, as Christ said to his disciples, " If you love me, 
you will keep my sayings." Father, the apostle bids us 
" to honor widows indeed ;" that is, such women as are of 
chaste lives, and exemplary virtue, are honorable. Mar- 
riage is honorable, too, with this proviso, that the bed be 
undenled :f so that the honor of marriage is the chastity of 
the married. 

Sect. 17. The word " honor" in the scripture is also used 
of superiors to inferiors, which is plain in that of Ahasuerus 
to Haman : " What shall be done to the man whom the 
king delighteth to honor ?"J Why, he mightily advanced 
him, as Mordecai afterwards. And more particularly it is 
said, " That the Jews had light, and gladness, and joy, and 
honor :"§ that is, they escaped the persecution that was like 
to fall upon them, and by the means of Esther and Morde- 
cai, they enjoyed not only peace, but favor and countenance 
too. In this sense the apostle Peter advised men, " to honor 
their wives ;" that is to love, value, cherish, countenance 
and esteem them for their fidelity and affection to their hus- 
bands ; for their tenderness and care over their children, 
and for their diligence and circumspection in their families :|| 
there is no ceremonious behavior or gaudy titles, requisite 
to express this honor. Thus God honors holy men : " They 
(says the Lord) that honor me, I will honor ; and they that 
despise me, shall be lightly esteemed :"H that is, I will do 
good to them, I will love, bless, countenance, and prosper 
them that honor me, that obey me : but they that despise 
me, that resist my spirit, and break my law, they shall be 
lightly esteemed, little set by, or accounted of; they shall 
not find favor with God, nor righteous men. And so we 
see it daily among men ; if the great visit, or concern them- 

* Philip, ii., 39. f H»b. xiii., 1. X Esth. vu, & 

§ Esth. viii. 1G. || 1 Pet. iii 11 1 Sam. ii., 30. 



NO CROSS, NO CROWN. 91 

selves to aid the poor, we say, that such a great man did 
me the honor to come and see or help me in my need. 

Sect. 18. I shall conclude this with one passage more, 
and that is a very large, plain and pertinent one : " Honor 
all men, and love the brotherhood :"* that is, love is above 
honor, and that is reserved for the brotherhood. But honor, 
which is esteem and regard, that thou owest to all men ; and 
if all, then thy inferiors. But why, for all men ? Because 
they are the creation of God, and the noblest part of his 
creation, too ; they are also thy own kind : be natural, have 
bowels, and assist them with what thou canst ; be ready to 
perform any real respect, and yield them any good or coun- 
tenance thou canst. 

Sect. 19. And yet there seems a limitation to this com- 
mand, honor all men, in that godly passage of David, 
" Who shall abide in thy tabernacle ? who shall dwell in 
thy holy hill ? He in whose eyes a vile person is contemn- 
ed ; but he honoreth them that fear the Lord."f Here 
honor is confined and affixed to godly persons, and dishon- 
or made the duty of the righteous to the wicked, and a 
mark of their being righteous, that they dishonor, that is, 
slight or disregard them. To conclude this scripture inquiry 
after honor, I shall contract the subject of it under three 
capacities ; superiors, equals, and inferiors : honor to supe- 
riors is obedience ; to equals, love ; to inferiors, counte- 
nance and help : that is honor after God's mind, and the 
holy people's fashion of old. 

Sect. 20. But how little of all this is to be seen or had 
in a poor empty hat, bow, cringe, or gaudy fluttering title 1 
Let the truth-speaking witness of God in all mankind judge. 
For I must not appeal to corrupt, proud, and self-seeking 
man, of the good or evil of these customs : that as little as 
he would render them, are loved and sought by him, and he 
is out of humor and angry, if he has them not. 

This is our second reason, why we refuse to practise the 
accustomed ceremonies of honor and respect, because we 
find no such notion or expression of honor or respect re- 
commended to us by the Holy Ghost in the scriptures of truth. 

Sect. 21. Our third reason for not using them as testi- 

* 1 Pet ii., 17 f Fsal.xv.,4. 



92 NO CROSS, NO CROWN. 

monies of honor and respect is, because there is no disco- 
very of honor or respect to be made by them : it is rather 
eluding and equivocating it ; cheating people of the honor 
or respect that is due to them ; giving them nothing in the 
show of something. There is in them no obedience to su- 
periors ; no love to equals ; no help or countenance to in- 
feriors. 

Sect. 22. We are, w T e declare to the whole world, for 
true honor and respect : we honor the king, our parents, 
our masters, our magistrates, our landlords, one another, 
yea, all men, after God's way, used by holy men and 
women of old time : but we refuse these customs as vain 
and deceitful ; not answering the end they are used for. 

Sect. 23. But, fourthly, there is yet more to be said : we 
find that vain, loose and worldly people are the great lovers 
and practisers of them, and most deride our simplicity of 
behavior. Now we assuredly know, from the sacred tes- 
timonies, that those people cannot give true honor, that live 
in a dishonorable spirit ; they understand it not : but they 
can give the hat and knee, and that they are very liberal of ; 
nor are any more expert at it. This is to us, a proof, that 
no true honor can be testified by those customs w r hich 
vanity and looseness love and use. 

Sect. 24. Next to them, I will add hypocrisy and revenge 
too. For how little do many care for each other? Nay, 
what spite, envy, animosity, secret backbiting and plotting 
one against another, under the use of these idle respects ; 
till passion, too strong for cunning, breaks through hypocrisy 
into open affront and revenge. It cannot be so with the 
scripture-honor : to obey, or prefer a man, out of spite, is 
not usually done ; and to love, help, serve, and counte- 
nance a person, in order to deceive and be revenged of 
him, is a thing never heard of: these admit of no hypocrisy 
nor revenge. Men do not these things to palliate ill-will, 
which are the testimonies of quite the contrary. It is ab- 
surd to imagine it, because impossible to be done. 

Sect. 25. Our sixth reason is, that honor was from the 
beginning but hat-respects, and most titles are of late : 
therefore there was true honor before hats or titles ; and 
consequently true honor stands not in them. And that 
which ever was the way to express true honor, is the best 



NO CROSS, NO CROWN. 93 

way still ; and this the scripture teaches better than danc- 
ing-masters can do. 

Sect. 26. Seventhly, if honor consists in such like cere- 
monies, then will it follow that they are most capable of 
showing honor who perform it most exactly according to 
the mode or fashion of the times ; consequently, that man 
hath not the measure cf true honor from a just and reason- 
able principle in himself, but by the means and skill of the 
fantastic dancing-masters of the times : and for this cause 
it is, we see, that many give much money to have their 
children learn their honors, falsely so called. And what 
doeth this but totally exclude the poor country people ; 
who, though they plough, sow r , till, reap, go to market, and 
in all things obey their justices, landlords, fathers, and 
masters, with sincerity and sobriety, rarely use those cere- 
monies ; but if they do, it is so awkwardly and meanly, that 
they are esteemed by a court-critic so ill-favored, as only 
fit to make a jest of and be laughed at : but what sober 
man will not deem their obedience beyond the others' vanity 
and hypocrisy ? This base notion of honor turns out of 
doors the true, and sets the false in its place. Let it be 
farther considered, that the way or fashion of doing it is 
much more in the design of its performers as well as view 
of its spectators, than the respect itself. Whence it is com- 
monly said, he is a man of good mien ; or, she is a woman 
of exact behavior. And what is this behavior but fantas- 
tic cramp postures and cringings, unnatural to their shape, 
and if it were not fashionable, ridiculous to the view of all 
people, and therefore to the Eastern countries a proverb ? 

Sect. 27. But yet, eighthly, real honor consists not in a 
hat, bow, or title, because all these things may be had for 
money. For which reason, how many dancing-schools, 
plays, &c, are there in the land, to which youth are gene- 
rally sent to be educated in these vain fashions ? whilst 
they are ignorant of the honor that is of God, and their 
minds are allured to visible things that perish ; and instead 
of remembering their Creator, are taken up with toys and 
fopperies ; and sometimes so much worse, as to cost them- 
selves a disinheriting, and their indiscreet parents grief and 
misery all their days. If parents would honor God in the 



04 NO CROSS, NO CROWN. 

help of his poor, with the substance they bestow on such an 
education, they would find a better account in the end.* 

Sect. 28. But lastly, we cannot esteem bows, titles, and 
pulling off hats, to be real honor, because such like customs 
have been prohibited by God, his Son and servants, in days 
past. This I shall endeavor to show by three or four ex- 
press authorities. 

Sect. 29. My first example and authority is taken from 
the story of Mordecai and Haman ; so close to this point, 
that methinks it should at least command silence to the 
objections frequently advanced against us. Haman was 
first minister of state, and favorite to king Ahasuerus. The 
text says, " That the king set his seat above all the princes 
that were with him ; and all the king's servants bowed, and 
reverenced Haman ; for the king had so commanded con- 
cerning him : but Mordecai (it seems) bowed not, nor did 
him reverence."f This, at first, made ill for Mordecai : a 
gallows was prepared for him at Haman's command. But 
the sequel of the story shows that Haman proved his own 
invention, and ended his pride with his life upon it. Well 
now, speaking as the world speaks, and looking upon Mor- 
decai without the knowledge of the success ; was not Mor- 
decai a very clown, at least a silly, morose, and humorous 
man, to run such a hazard for a trifle ! What hurt had it 
done him to have bowed to and honored one the king ho- 
nored ? did he not despise the king, in disregarding Haman ? 
nay, had not the king commanded that respect 1 and are 
not we to honor and obey the king? One would have 
thought he might have bowed for the king's sake, whatever 
he had in his heart, and yet have come off well enough ; 
for that he bowed not merely to Haman, but to the king's 
authority ; besides, it was but an innocent ceremony. But 
it seems Mordecai was too plain and stout, and not fine and 
subtle enough to avoid the displeasure of Hainan. 

Howbeit, he was an excellent man : " he feared God. and 
wrought righteousness." And in this very thing also he 
pleased God, and even the king, too, at last, that had most 
cause to be angry witli him : for he advanced him to Ha- 
inan's dignity, and, if it could be, to greater honor. It is 

♦ Prov. iii., 9. j Esth. iii., I, 2. 



NO CROSS, NO CROWN. 95 

true sad news first came ; no less than destruction to Mor- 
decai, and the whole people of the Jews besides, for his 
sake ; but Mordecai's integrity and humiliation, his fasting 
and strong cries to God prevailed, and the people were 
saved, and poor condemned Mordecai comes, after all, to 
be exalted above the princes. O this has great doctrine in 
it, to all those that are in their spiritual exercises and temp- 
tations, whether in this or any other respect ! They that 
endure faithful in that which they are convinced God re- 
quires of them, though against the grain and humor of the 
world, and themselves too, they shall find a blessed recom- 
pense in the end. My brethren, remember the cup of cold 
water ! " We shall reap, if we faint not :" and call to 
mind that our captain bowed not to him that told him, " If 
thou wilt fall down and worship me, I will give thee all the 
glory of the world :" # shall we bow then ? O no ! let us fol- 
low our blessed leader. 

Sect. 30. But before I leave this section, it is fit I add 
that in conference with a late bishop, and none of the least 
eminent, upon this subject and instance, I remember he 
sought to evade it thus : Mordecai, says he, did not refuse 
to bow, as it was a testimony of respect to the king's favor- 
ite ; but, he being a figure and type of Christ, he refused 
it, because Haman was of the uncircumcision, and ought 
to bow to him rather. To which I replied ; that allowing 
Mordecai to be a figure of Christ, and the Jews of God's 
people or church; and that as the Jews were saved by 
Mordecai, so the church is saved by Christ ; this makes for 
me ; for then by that reason the spiritual circumcision, or 
people of Christ, are not to receive and bow to the fashions 
and customs of the spiritual uncircumcision, who are the 
children of the world ; of which, such as were condemna- 
ble so long ago, in the time of the type and figure, can by 
no means be justifiably received or practised in the time of 
the anti-type or substance itself. On the contrary, this 
shows expressly we are faithfully to decline such worldly 
customs, and not to fashion ourselves according to the con- 
versation of earthly-minded people : but be renewed and 
changed in our ways ; and keep close to our Mordecai, 

* Matt, iv., 8, 9. 



96 NO CROSS, NO CROWN. 

who having not bowed, we must not bow, that are his 
people and followers. And whatever be our suffering, or 
reproaches, they will have an end : Mordecai, our captain, 
that appears for his people, throughout all the provinces, in 
the king's gate, will deliver us at last ; and, for his sake, we 
shall be favored and loved of the king himself too. So 
powerful is faithful Mordecai at last. Therefore let us all 
look to Jesus, our Mordecai, the Israel indeed ; he that has 
power with God, and would not bow in the hour of tempta- 
tion, but has mightily prevailed : and therefore is a prince 
for ever, and of his government there shall never be an end. 

Sect. 31. The next scripture instance I urge against 
these customs, is a passage in Job, thus expressed : " Let 
me not, I pray you, accept any man's person ; neither let 
me give flattering titles unto man, for 1 know not to give 
flattering titles : in so doing my Maker would soon take me 
away."* The question that will arise upon the allegation 
of this scripture, is this, viz. What titles are flattering ? 
The answer is as obvious, namely, such as are empty and 
fictitious, and make him more than he is. As to call a man 
what he is not, to please him ; or to exalt him beyond his 
true name, office, or desert, to gain upon his affection : who, 
it may be, lusteth to honor and respect : such as these, Most 
excellent, most sacred, your grace, your lordship, most 
dread majesty, right honorable, right worshipful, may it 
please your majesty, your grace, your lordship, your honor, 
your worship, and the like unnecessary titles and attributes ; 
calculated only to please and tickle poor, proud, vain, yet 
mortal man. Likewise to call man what he is not, as my 
lord, my master, &c, and wise, just, or good, when he is 
neither, only to please him, or show him respect. 

It was familiar thus to do among the Jews, under their 
degeneracy ; wherefore one came to Christ, and said ; 
" Good master, what shall I do to have eternal life ?*f It 
was a salutation or address of respect in those times. It 
is familiar now: good my lord, good sir, good master, do 
this or do that. But what was Christ's answer! how did 
he take it? " Why callest thou me good'" says Christ, 
" there is none good save one, that is God." He rejected 

* Job xxxii., 21, 22. t Luke xvii., 13, 19. 



NO CROSS, NO CROWN. 97 

it that had more right to keep it than all mankind : and 
why ? because there was no one greater than he : and that 
he saw the man addressed it to his manhood after the way 
of the times, and not his divinity which dwelt within it ; 
therefore Christ refuses it, showing and instructing us that 
we should not give such epithets and titles commonly to 
men ; for good being due alone to God and godliness, it 
can only be said in flattery to fallen man, and therefore 
sinful to be so said. 

This plain and exact life well became him that was on 
purpose manifested to return and restore man from his 
lamentable degeneracy to the innocency and purity of his 
first creation, who has taught us to be careful how we use 
and give attributes unto man, by that most severe saying, 
u That every idle word that men shall speak, they shall 
give an account thereof in the day of judgment."* And 
that which should warn all men of the latitude they take 
therein, and sufficiently justify our tenderness, is this, that 
man can scarcely commit greater injury and offence against 
Almighty God, than to ascribe any of his attributes unto 
man, the creature of his word, and the work of his hands. 
He is a jealous God of his honor, and will not give his 
glory unto another. Besides, it is so near the sin of the 
aspiring, fallen angels, that affected to be greater and better 
than they were made and stated by the great Lord of all : 
and to entitle man to a station above his make and orb, 
looks so like idolatry (the unpardonable sin under the law), 
that it is hard to think, how men and women professing 
Christianity, and seriously reflecting upon their vanity and 
evil in these things, can continue in them, much less plead 
for them, and least of all reproach and deride those that 
through tenderness of conscience cannot use and give 
them. It seems that Elihu did not dare to do it ; but put 
such weight upon the matter as to give this for one reason 
of his forbearance, to wit, " Lest my Maker should soon 
take me away :" that is, for fear God should strike me dead, 
I dare not give man titles that are above him, or titles 
merely to please him. I may not, by any means, gratify 
that spirit which lusteth after such things. God is to be 

* Matt, xii., 36. 



98 NO CROSS, NO CROWN. 

exalted, and man abased. God is jealous of man's being 
set higher than his station : he will have him keep his place, 
know his original, and remember the rock from whence 
he came : and what he has is borrowed, not his own, but 
his Maker's, who brought him forth and sustained him ; 
which man is very apt to forget. And lest I should be 
accessary to it by flattering titles, instead of telling him 
truly and plainly what he is, and using him as he ought to 
be treated, and thereby provoke my Maker to displeasure, 
and he in his anger and jealousy should take me soon away, 
or bring sudden death and an untimely end upon me, I 
dare not use, I dare not give such titles unto men. 

Sect. 32. But if we had not this to allege from the old- 
testament-writings, it should and ought to suffice with 
Christians, that these customs are severely censured by the 
great Lord and Master of all their religion : who is so far 
from putting people upon giving honor one to another, that 
He will not indulge them in it, whatever be the customs of 
the country they live in : for he charges it upon the Jews, 
as a mark of their apostasy : " How can ye believe, which 
receive honor one of another, and seek not the honor that 
cometh from God only ?" where their infidelity concerning 
Christ is made the effect of seeking worldly, and not 
heavenly honor only. And the thing is not hard to appre- 
hend, if we consider, that self-love, and desire of honor from 
men, is inconsistent with the love and humility of Christ. 
They sought the good opinion and respect of the world : 
how then was it possible they should leave all and follow 
him, whose kingdom is not of this world ; and that came in 
a way so cross to the mind and humor of it ? and that this 
was the meaning of our Lord Jesus, is plain : for he tells us 
what that honor was, they gave and received, which he con- 
demns them for, and of which he bid the disciples of his 
humility and cross beware. His words are these (and he 
speaks them not of the rabble, but of the doctors, the great 
men, the men of honor among the Jews), " They love (says 
he) the uppermost rooms at feasts ;"* that is. places of great- 
est rank and respect; "and greetings," thai is, salutations 
of respect, such as pulling off the hat, and bowing the body 

* Matt, xxiii. , S. 



NO CROSS, NO CROWN. 99 

are in our age ; " in the market-places,"* viz. in the places 
of note and concourse, the public walks and exchanges of 
the country. And lastly, " They love (says Christ) to be 
called of men, Rabbi, Rabbi :" one of the most eminent 
titles among the Jews. A word comprehending an excel- 
lency equal to many titles : it may stand for your grace, 
your lordship, right reverend father, &c. It is upon these 
men of breeding and quality, that he pronounces his woes, 
making these practices some of the evil marks, by which to 
know them, as well as some of the motives of his threaten- 
ings against them. But he leaves it not here, he pursues 
this very point of honor, above all the rest, in his caution to 
his disciples ; to whom he gave in charge thus : " But be not 
ye called Rabbi, for one is your master, even Christ, and all 
ye are brethren. Neither be ye called masters : but he that 
is greatest among you shall be your servant, and whosoever 
shall exalt himself shall be abased." Plain it is, that these 
passages carry a severe rebuke, both to worldly honor in 
general, and to those members and expressions of it in par- 
ticular, which, as near as the language of scripture and cus- 
toms of that age will permit, do distinctly reach and allude 
to those of our own time ; for the declining of which we 
have suffered so much scorn and abuse, both in our persons 
and estates ; God forgive the unreasonable authors of it ! 

Sect. 33. The apostle Paul has a saying of great weight 
and fervency, in his epistle to the Romans, very agreeable 
to this doctrine of Christ ; it is this : " I beseech you, there- 
fore, brethren, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable uuto God, which 
is your reasonable service ; and be not conformed to this 
world, but be ye transformed by the renewing of your 
mind, that ye may prove what is that good and acceptable 
and perfect will of God."f He wrote to a people in the 
midst of the ensnaring pomp and glory of the world ; Rome 
was the seat of Csesar, and the empire : the mistress of in- 
vention. Her fashions, as those of France now, were as 
laws to the world, at least at Rome, whence it is proverbial ; 

Cum fueris Romas, Romano vivito more. 

When thou art at Rome, thou must do as Rome does. 

* Mark xii., 38; Luke xi., 43. t Rom. xii., 1, 2. 



100 NO CROSS, NO CROWN. 

But the apostle is of another mind : he warns the Chris- 
tians of that city, " that they be not conformed ; that is, 
that they do not follow the vain fashions and customs of 
this world, but leave them : the emphasis lies upon this, as 
well as upon conformed : and it imports that this world, 
w r hich they were not to conform to, was the corrupt and 
degenerate condition of mankind in that age. Wherefore 
the apostle proceeds to exhort those believers, and that by 
the mercies of God, the most powerful and wanning of all 
arguments, " that they would be transformed ;" that is, 
changed from the way of life customary among the Ro- 
mans ; " and prove what is that acceptable will of God." 
As if he had said, examine what you do and practise ; see if 
it be right, and that it please God ; call every thought, word 
and action to judgment ; try whether they are wrought in 
God or not ; that so you may prove or know what is that 
good and acceptable and perfect will of God.* 

Sect. 34. The next scripture authority w r e appeal to in 
our vindication, is a passage of the apostle Peter, in his first 
epistle, written to the believing strangers throughout the 
countries of Pontus, Galatia, Cappadocia, Asia and Bithynia, 
which were the churches of Christ Jesus in those parts of 
the world, gathered up by his power and spirit ; it is this, 
" Gird up the loins of your mind ; be sober, and hope to 
the end, for the grace that is to be brought unto you at the 
revelation of Jesus Christ ; as obedient children, not fash- 
ioning yourselves according to the former lusts of your 
ignorance."f That is, be not found in the vain fashions and 
customs of the world, unto which you conformed in your 
former ignorance : but, as ye have believed in a more plain 
and excellent w r ay, so be sober and fervent, and hope to the 
end : do not give out ; let them mock on : bear ye the con- 
tradiction of sinners constantly, as obedient children, that 
you may receive the kindness of God at the revelation of 
Jesus Christ. And therefore does the apostle call them 
"strangers (a figurative speech), people estranged from the 
customs of the w r orld, of new faith and manners : and so 
unknown of the world:" and if such strangers, then not to 
be fashioned or conformed to their pleasing respects and 

* John iii., 21, 22. t 1 Pet. i., 13, 14. 



NO CROSS, NO CROWN. 101 

honors, whom they were estranged from ; because the 
strangeness lay in leaving that which was customary and 
familiar to them before. The following words, ver. 17, 
proved he used the word strangers in a spiritual sense ; 
" Pass the time of your sojourning here in fear ;" that is, 
pass the time of your being here as strangers on earth in 
fear ; not after the fashions of the world. A word in the next 
chapter further explains this sense, where he tells the believers 
that they are a " peculiar people ;" to wit, a distinct, a singu- 
lar and separate people from the rest of the world : not any 
longer to fashion themselves according to their customs : 
but I do not know how that could be, if they were to live in 
communion with the world, in its respects and honors ; for 
that is not to be a peculiar or separate people from them, 
but to be like them, because conformable to them. 

Sect. 35. I shall conclude my scripture-testimonies 
against the foregoing respects, with that memorable and 
close passage of the apostle James, against respect to per- 
sons in general, after the world's fashion : " My brethren, 
have not the faith of our Lord Jesus Christ, the Lord of 
glory, with respect of persons ; for if there come unto your 
assembly, a man with a gold ring, in goodly apparel ; and 
there come in also a poor man, in vile raiment, and ye have 
respect to him that weareth the gay clothing, and say unto 
him, sit thou here in a goodly place, or well and seemly, as 
the word is, and say to the poor, stand thou there, or sit 
here under my footstool ; are ye not then partial in your- 
selves, and are become judges of evil in yourselves, and 
are become judges of evil thoughts* [that is, they knew 
they did amiss] ? If ye fulfil the royal law, according to 
the scripture, Thou shalt love thy neighbor as thyself, ye 
do well ; but if ye have respect to persons, ye commit sin, 
and are convinced of the law as transgressors."! This is 
so full, there seems nothing left for me to add, or others to 
object. We are not to respect persons, that is the first 
thing : and the next is, if we do, we commit sin, and break 
the law ; at our own peril be it. And yet, perhaps some 
will say, that by this we overthrow all manner of distinc- 
tion among men, under their divers qualities, and introduce 

* James ii. 1, 2, 3, 4. f James ii. 9. 



102 NO CROSS, NO CROWN. 

a reciprocal and relational respect in the room of it : but if 
it be so, I cannot help it, the apostle James must answer for 
it who has given us this doctrine for Christian and Apos- 
tolical. And yet one greater than he told his disciples, of 
whom James was one, viz., " Ye know that the princes of 
the Gentiles exercise dominion over them, &c. But it shall 
not be so among you ; but whosoever will be great among 
you, let him be your minister ; and whosoever will be chief 
among you, let him be your servant :"* that is, he that 
affects rule, and seeks to be uppermost, shall be esteemed 
least among you. And to say true, upon the whole matter, 
whether we regard those early times of the world, that 
were antecedent to the coming of Christ, or soon after, 
there was yet a greater simplicity, than in the times in 
which we are fallen. For those early times of the world, 
as bad as they were in other things, were great strangers 
to the frequency of these follies ; nay, they hardly used 
some of them, at least very rarely. For if we read the 
scriptures, such a thing as my lord Adam, though lord of 
the world, is not to be found ; nor my lord Noah neither, 
the second lord of the earth ; nor yet my lord Abraham, 
the father of the faithful ; nor my lord Isaac : nor my lord 
Jacob ; but much less my lord Peter, and my lord Paul, to 
be found in the bible ; and less your holiness, or your grace. 
Nay, among the Gentiles, the people wore their own names 
with more simplicity, and used not the ceremoniousness of 
speech that is now practised among Christians, nor yet any- 
thing like it. My lord Solon, my lord Phocion, my lord 
Plato, my lord Aristotle, my lord Scipio, my lord Fabius, my 
lord Cato, my lord Cicero, are not to be read in any of the 
Greek or Latin stories, and yet they were some of the sages 
and heroes of those great empires. No, their own names 
were enough to distinguish them from other men, and their 
virtue and employment in the public were their titles of 
honor. Nor has this vanity yet crept far into the Latin 
writers, where* it is familiar for authors to cite the most 
learned, and the most noble, without any addition to their 
names, unless worthy or learned : and if their works give 
it them, we make conscience to deny it them. For instance : 

* Matt, xx., •2.3. 26, '27. 



NO CROSS, NO CROWN. 103 

the fathers they only cite thus : Polycarpus, Ignatius, Ire- 
naeus, Cyprian, Tertullian, Origen, Arnobius, Lactantius, 
Chrysostom, Jerom, &c. More modern writers ; Damas- 
cen, Rabanus, Paschasius, Theophylact, Bernard, &c. And 
of the last age ; Luther, Melancthon, Calvin, Beza, Zuin- 
glius, Marlorat, Vossius, Grotius, Dalleus, Amaraldus, &c. 
And of our own country ; Gildas, Beda, Alcuinus, Horn, 
Bracton,Grosteed, Littleton, Cranmer, Ridley, Jewel, Whita- 
ker, Selden, &c. And yet, I presume, this will not be 
thought uncivil or rude. Why then is our simplicity (and 
so honestly grounded, too, as conscience against pride in 
man, that so eagerly and perniciously loves and seeks wor- 
ship and greatness), so much despised and abused, and that 
by professed Christians too, who take themselves to be the 
followers of him, that has forbid these foolish customs as 
plainly as any other impiety condemned in his doctrine ? I 
earnestly beg the lovers, users, and expecters of these cere- 
monies, to let this I have written have some consideration 
and weight with them. 

Sect. 36. However, Christians are not so ill bred as the 
world thinks : for they show respect too : but the difference 
between them lies in the nature of the respect they perform, 
and the reasons of it. The world's respect is an empty 
ceremony, no soul or substance in it: the Christian's is a 
solid thing, whether by obedience to superiors, love to equals, 
or help and countenance to inferiors. Next, their reasons 
and motives to honor and respect are as wide one from the 
other ; for fine apparel, empty titles, or large revenues, are 
the world's motives, being things her children worship : but 
the Christian's motive is the sense of his duty in God's sight ; 
first, to parents and magistrates ; and then to inferior rela- 
tions ; and lastly, to all people, according to their virtue, 
wisdom, and piety ; which is far from respect to the mere 
persons of men, or having their persons in admiration for 
reward ; much less on such mean and base motives as 
wealth and sumptuous raiment. 

Sect. 37. We shall easily grant our honor, as our reli- 
gion, is more hidden ; and that neither is so discernible by 
worldly men, nor grateful to them. Our plainness is odd, 
uncouth, and goes mightily against the grain ;. but so does 
Christianity too, and that for the same reasons. But had not 
6 



104 NO CROSS, NO CROWN. 

the heathen spirit prevailed too long under a Christian pro- 
fession, it would not be so hard to discern the right from the 
wrong. O that Christians would look upon themselves, 
with the glass of righteousness, that which tells true, and 
gives them an exact knowledge of themselves ! and then let 
them examine, what in them, and about them, agrees with 
Christ's doctrine and life ; and they may soon resolve, 
whether they are real Christians, or but Heathens christened 
with the name of Christians. 

Some testimonies from ancient and modern writers in favor 
of our behavior. 

Sect. 38. Marlorat, out of Luther and Calvin, upon that 
remarkable passage I just now urged from the apostle James, 
gives us the sense those primitive reformers had of respect 
to persons, in these words, viz. " To respect persons (here) 
is to have regard to the habit and garb : the apostle signifies 
that such respecting persons are so contrary to true faith, 
that they are altogether inconsistent ; but if the pomp, and 
other worldly regards, prevail, and weaken what is of Christ, 
it is a sign of a decaying faith ; yea, so great is the glory 
and splendor of Christ in a pious soul, that all the glories of 
the world have no charms, no beauty, in comparison of that, 
unto one so righteously inclined : the apostle maketh such 
respecting of persons to be repugnant to the light w T ithin 
them, insomuch, as they, who follow those practices, are 
condemned from within themselves. So that sanctity ought 
to be the reason, or motive, of all outward respects ; and 
that none is to be honored upon any account but holiness :" 
thus much Marlorat. But if this be true doctrine, we are 
much in the right in refusing conformity to the vain respects 
of worldly men. 

Sect. 39. But I shall add to these the admonition of a 
learned ancient writer, who lived about 1200 years since, of 
great esteem, namely, Jerom, who, writing to a noble matron, 
Celantia, directing her how to live in the midst of her pros- 
perity and honors, amongst many other religious instruc- 
tions, speaks thus : " Heed not thy nobility, nor let that be a 
reason for thee to take place of any ; esteem not those of a 
meaner extraction to be thy inferiors ; for our religion 



NO CROSS, NO CROWN. 105 

admits of no respect of persons, nor doth it induce us to 
repute men from any external condition, but from their 
inward frame and disposition of mind : it is hereby that we 
pronounce men noble or base. With God, not to serve sin, 
is to be free ; and to excel in virtue is to be noble : God has 
chosen the mean and contemptible of this world, whereby 
to humble the great ones. Besides, it is a folly for any to 
boast his gentility, since all are equally esteemed by God. 
The ransom of the poor and rich cost Christ an equal 
expense of blood. Nor is it material in what state a man is 
born ; the new creature hath no distinction. But if we will 
forget, how we all descended from one Father, we ought at 
least perpetually to remember, that we have but one Saviour." 
Sect. 40. But since I am engaged against these fond and 
fruitless customs (the proper effects and delights of vain 
and proud minds) let me yet add one memorable passage 
more, as it is related by the famous Casaubon, in his Dis- 
course of Use and Custom ; where he briefly reports what 
passed between Sulpitius Severus and Paulinus, bishop of 
Nola (but such an one as gave all to redeem captives, 
whilst others of that function, that they may show who is 
their master, are making many both beggars and captives, 
by countenancing the plunder and imprisonment of Chris- 
tians for pure conscience to God), he brings it in thus : " He 
is not counted a civil man now, of late years amongst us, 
who thinks it much, or refuseth to subscribe himself ser- 
vant, though it be to his equal or inferior." Yet Sulpitius 
Severus was once sharply chid by Paulinus for subscribing 
himself his servant in a letter of his, saying, " Take heed, 
hereafter, how thou, being from a servant called into liberty, 
dost subscribe thyself servant unto one who is thy brother 
and fellow r -servant ; for it is a sinful flattery, not a testimo- 
ny of humility, to pay those honors to a man, and a sinner, 
which are due to the one Lord, and one master, and one 
God." This bishop was (as it seems) of Christ's mind, 
" Why callest thou me good ? there is none good but one." 
By this we may see the sense of some of the more apostoli- 
cal bishops about the civilities and fashions, so much re- 
puted with people that call themselves Christians and 
Bishops, and who would be thought their successors. It 
was then a sin, it is now an accomplishment ; it was then 



106 NO CROSS, NO CROWN. 

a flattery, it is now respect ; it was then fit to be severely 
reproved ; and now, alas ! it is to deserve severe reproof 
not to use it. O monstrous vanity ! how much, how deeply 
have those who are called Christians revolted from the 
plainness of the primitive days, and practice of holy men 
and women in former ages ! How are they become de- 
generated into the loose, proud and wanton customs of the 
world, which knows not God ; to whom use hath made 
these things, condemned by scripture, reason and example, 
almost natural ! And so insensible are they of both their 
cause and bad effects, that they not only continue to prac- 
tise them, but plead for them, and unchristianly make a 
very mock of those who cannot imitate them. But I shall 
proceed to what remains yet farther to be said in our de- 
fence for declining another custom which helps to make us 
so much the stumbling-block of this light, vain and incon- 
siderate age. 



CHAPTER X. 



Sect. 1. Another piece of non-conformity to the world, which is our 
simple and plain speech, Thou for You. 2. Justified from the use of 
words and numbers, singular and plural. 3. It was, and is, the He- 
brew, Greek, and Latin speech, in schools and universities. 4. It is 
the language of all nations. 5. The original of the present custom 
defends our disuse of it. 6. If custom should prevail, in a sense it 
would be on our side. 7. It cannot be uncivil or improper ; for God 
himself, the fathers, prophets, Christ and his apostles used it. 8. An 
instance given in the case of Peter, in the palace of the high priest. 
9. It is the practice of men to God in their prayers : the pride of man 
to expect better to himself. 10. Testimonies of several writers in 
vindication of us. 11. The author's convictions, and his exhortation 
to his reader. 

Sect. 1. There is another piece of our non-conformity 
to the world, that renders us very clownish to the breeding 
of it, and that is, Thou for You, and that without difference 
or respect to persons : a thing that to some looks so rude, 
it cannot well go down without derision or wrath. But as 
we have the same original reason for declining this as the 



NO CROSS, NO CROWN. 107 

foregoing customs, so I shall add what to me looks reasona- 
ble in our defence ; though, it is very probable, height of 
mind, in some of those that blame us, will very hardly 
allow them to believe that the word " reasonable" is recon- 
cilable with so silly a practice as this is esteemed. 

Sect. 2. Words, of themselves, are but as so many marks 
set and employed for necessary and intelligible mediums 
or means, whereby men may understandingly express their 
minds and conceptions to each other : from whence comes 
conversation. Now, though the world be divided into many 
nations, each of which, for the most part, has a peculiar 
language, speech, or dialect, yet have they ever concurred 
in the same numbers and persons, as much of the ground of 
right speech. For instance ; I love, Thou lovest, He loveth, 
are of the singular number, importing but One, whether in 
the first, second, or third person : also, We love, Ye love, 
They love, are of the plural number, because in each is 
implied more than One. Which undeniable grammatical 
rule might be enough to satisfy any that have not forgot 
their Accidence, that we are not beside reason in our prac- 
tice. For, if Thou lovest, be singular, and You love, be 
plural, and if Thou lovest, signifies but One, and You love, 
Many ; is it not as proper to say, Thou lovest, to Ten men, 
as to say, You love, to One man ? Or, why not I love, for 
We love, and We love, instead of I love ? Doubtless it is 
the same, though most improper, and in speech ridiculous. 

Sect. 3. Our next reason is : if it be improper or uncivil 
speech, as termed by this vain age, how comes it that the 
Hebrew, Greek, and Roman authors, used in schools and 
universities, have no other ? Why should they not be a 
rule in that, as well as other things ? And why, I pray 
then, are we so ridiculous for being thus far grammatical ? 
Is it reasonable that children should be whipped at school 
for putting You for Thou, as having made false Latin ; and 
yet that we must be, though not whipped, reproached, 
and often abused, when we use the contrary propriety of 
speech ? 

Sect. 4. But, in the third place, it is neither improper nor 
uncivil, but much otherwise ; because it is used in all lan- 
guages, speeches and dialects, and that through all ages. 
This is very plain : as, for example, it was God's language 



108 NO CROSS, NO CROWN. 

when he first spake to Adam, viz., Hebrew : also it is the 
Assyrian, Chaldean, Grecian, and Latin speech. And now 
amongst the Turks, Tartars, Muscovites, Indians, Persians, 
Italians, Spaniards, French, Dutch, Germans, Polonians, 
Swedes, Danes, Irish, Scottish, Welsh, as well as English, 
there is a distinction preserved ; and the word Thou is not 
lost in the word which goes for You. And though some of 
the modern tongues have done as we do, yet upon the same 
error. But by this it is plain that Thou is no upstart, nor 
yet improper ; but the only proper word to be used in all 
languages to a single person ; because otherwise all sen- 
tences, speeches and discourses may be very ambiguous, 
uncertain, and equivocal. If a jury pronounce a verdict, 
or a judge a sentence (Three being at the bar upon three 
occasions, very differently culpable), and should say, You 
are here guilty, and to die, or innocent, and discharged ; 
who knows who is guilty or innocent ? May be but One, 
perhaps Two ; or it may be all Three. Therefore our in- 
dictments run in the singular number, as Hold up Thy 
hand : Thou art indicted by the name of, &c, for that Thou, 
" not having the fear of God, &c," and it holds the same in 
all conversation. Nor can this be avoided, but by many 
unnecessary circumlocutions. And as the preventing of 
such length and obscurity was doubtless the first reason for 
the distinction, so cannot that be justly disused till the rea- 
son be first removed, which can never be whilst Two are 
in the world. 

Sect. 5. But this is not all : it was first ascribed in way 
of flattery to proud popes and emperors ; imitating the 
Heathen's vain homage to their gods ; thereby ascribing a 
plural honor to a single person ; as if One Pope had been 
made up of many Gods, and one Emperor of many men. 
For which reason, You, only to be used to many, became 
first spoken to one. It seems the word Thou looked like too 
lean and thin a respect ; and therefore some, bigger than 
they should be, would have a style suitable to their own 
ambition : a ground we cannot build our practice on ; for 
what begun it, only loves it still. But supposing You to be 
proper to a prince, it will not follow it is to a common per- 
son. For his edict runs, " Wc will and require," because 
perhaps in conjunction with his council ; and therefore You 
to a private person, is an abuse of the word. But as pride 






NO CROSS, NO CROWN. 109 

first gave it birth, so hath she only promoted it.* Monsieur, 
sir, and madam, were, originally, names given to none but 
the king, his brother, and their wives, both in France and 
England ; yet now the ploughman in France is called Mon- 
sieur, and his wife madam ; and men of ordinary trades in 
England, sir, and their wives dame (which is the legal title 
of a lady) ; or else mistress, which is the same with madam 
in French, So prevalent hath pride and flattery been in 
all ages, the one to give and the other to receive respect, as 
they term it. 

Sect. 6. But some will tell us, custom should rule us ; 
and that is against us. But it is easily answered, and more 
truly, that though in things reasonable or indifferent, custom 
is obliging or harmless, yet in things unreasonable or un- 
lawful, she has no authority. For custom can no more 
change numbers than genders, nor yoke One and You to- 
gether, than make a man into a woman, or one a thousand. 
But if custom be to conclude us, it is for us : for as custom 
is nothing else but ancient usage, I appeal to the practice of 
mankind, from the beginning of the world, through all 
nations, against the novelty of this confusion, viz. You, to 
one person. Let custom, which is ancient practice and fact, 
issue this question. Mistake me not : I know words are 
nothing, but as men give them a value or force by use : but 
then, if You will discharge Thou, and that You must suc- 
ceed in its place, let us have a distinguishing word in the 
room of You, to be used in speech to Many. But to use 
the same word for One and Many, when there are two, and 
that only to please a proud and haughty humor in man, is 
not reasonable in our sense ; which, we hope, is Christian, 
though not modish. 

Sect. 7. But if Thou to a single person be improper or 
uncivil, God himself, all the holy fathers and prophets, 
Christ Jesus and his apostles, the primitive saints, all lan- 
guages throughout the world, and our own law-proceedings, 
are guilty ; which, with submission, were great presumption 
to imagine. Besides, we all know it is familiar with the 
most of authors, to preface their discourses to the reader in 
the same language of Thee and Thou : as, Reader, Thou 

* Howel's History of France. 



110 NO CROSS, NO CROWN. 

art desired, &c. or, Reader, this is written to inform Thee 
of the occasion, &c. And it cannot be denied, that the 
most famous poems, dedicated to love or majesty, are written 
in this style. Read of each in Chaucer, Spencer, Waller, 
Cowley, Dryden, &c. ; why then should it be so homely, ill- 
bred, and insufferable in us ? This, I conceive, can never 
be answered. 

Sect. 8. I doubt not at all, but that something altogether 
as singular attended the speech of Christ and his disciples : 
for I remember it was urged upon Peter in the high priest's 
palace, as a proof of his belonging to Jesus, when he denied 
his Lord : " Surely (said they) Thou also art one of them ; 
for thy speech bewrayeth Thee :"* they had guessed by 
his looks, but just before, that he had been with Jesus ; but 
when they discoursed with him, his language put them all out 
of doubt : surely then he was one of them, and he had been 
with Jesus. Something it was he had learned in his com- 
pany, that was odd and observable ; to be sure, not of the 
world's behavior. Without question, the garb, gait, and 
speech of his followers differed, as well as his doctrine, 
from the world ; for it was a part of his doctrine it should 
be so. It is easy to believe, they were more plain, grave, 
and precise ; which is more credible, from the way which 
poor, confident, fearful Peter took, to disguise the business ; 
for he fell to cursing and swearing. A sad shift ! but he 
thought that the likeliest way to remove the suspicion, that 
was most unlike Christ. And the policy took ; for it silenced 
their objections ; and Peter was as orthodox as they. But 
though they found him not out, the cock's crow did ; which 
made Peter remember his dear suffering Lord's word, and 
" he went forth and wept bitterly :" that he had denied his 
Master, who was then delivered up to die for him. 

Sect. 9. But our last reason is of most weight with me ; 
and, because argumentum ad Jwminem, it is most heavy upon 
our despisers ; which is this : It should not therefore be 
urged upon us, because it is a most extravagant piece of 
pride in a mortal man, to require or expect from his fellow- 
creature a more civil speech, or grateful language, than he 
is wont to give the immortal God, and his Creator, in all 
his worship to him. Art thou, O man, greater than he that 

* Matt, xxvi.,71, 73,71. 



NO CROSS, NO CROWN. Ill 

made thee ? Canst thou approach the God of thy breath, 
and great judge of thy life, with Thou and Thee, and when 
thou risest oft' thy knees, scorn a Christian for giving to 
thee (poor mushroom of the earth) no better language than 
thou hast given to God but just before ? An arrogancy not 
to be easily equalled ! But again, it is either too much or 
too little respect ; if too much, do not reproach and be 
angry, but gravely and humbly refuse it : if too little, why 
dost thou show to God no more ? O whither is man gone ! 
to what a pitch does he soar ? he would be used more 
civilly by us, than he uses God ; which is to have us make 
more than a God of him : but he shall want worshippers of 
us, as well as he wants the divinity in himself that deserves 
to be worshipped. Certain we are, that the Spirit of God 
seeks not these respects, much less pleads for them, or would 
be wroth with any that conscientiously refuse to give them. 
But that this vain generation is guilty of using them, to 
gratify a vain mind, is too palpable. What capping, what 
cringing, what scraping, what vain unmeant words, most 
hyperbolical expressions, compliments, gross flatteries, and 
plain lies, under the name of civilities, are men and wo- 
men guilty of in conversation ! Ah, my friends ! whence 
fetch you these examples ? What part of all the writings 
of the holy men of God warrants these things ? But to 
come near to your own professions : Is Christ your example 
herein, whose name you pretend to bear ? or those saints 
of old, that lived in desolate places, of whom the world was 
not worthy ?* Or do you think you follow the practice of 
those Christians, that, in obedience to their Master's life 
and doctrine, forsook the respect of persons, and relin- 
quished the fashions, honor and glory of this transitory 
world : whose qualifications lay not in external gestures, 
respects and compliments, but in a meek and quiet spirit, - )" 
adorned with temperance, virtue, modesty, gravity, pa- 
tience and brotherly-kindness, which were the tokens of 
true honor, and only badges of respect and nobility in those 
Christian times ? O no ! But is it not to expose ourselves 
both to your contempt and fury, that we imitate them, and 
not you? And tell us, pray, are not romances, plays, 

* Heb. xi. t 1 Pet. iii'., 3, 4. 

6* 



112 NO CROSS, NO CROWN. 

masks, gaming, fiddlers, &c., the entertainments that most 
delight you? Had you the spirit of Christianity indeed, 
could you consume your most precious little time in so 
many unnecessary visits, games and pastimes ; in your 
vain compliments, courtships, feigned stories, flatteries and 
fruitless novelties, and what not? invented and used to 
your diversion, to make you easy in your forgetfulness of 
God ; which never was the Christian way of living, but 
entertainment of the heathens that knew not God. Oh, 
were you truly touched with a sense of your sins, and in 
any measure born again ; did you take up the cross of 
Jesus, and live under it, these things, which so much please 
your wanton and sensual nature, would find no place with 
you ! This is not seeking the things that are above,* 
to have the heart thus set on things that are below ; nor, 
" working out your own salvation with fear and trembling," 
to spend your days in vanity. This is not crying with 
Elihu, " I know not to give flattering titles to men ; for in 
so doing my Maker would soon take me away ;" this is 
not to deny self, and lay up a more hidden and enduring 
substance, an eternal inheritance in the heavens that will 
not pass away. Well, my friends, whatever you think, 
your plea of custom will find no place at God's tribunal : 
the light of Christ in your own hearts will overrule it, and 
this Spirit against which w r e testify, shall then appear to be 
what we say it is. Say not I am serious about slight 
things : but beware you of levity and rashness in serious 
things. 

Sect. 10. Before I close, I shall add a few testimonies 
from men of general credit, in favor of our non-conformity 
to the world in this particular. 

Luther, the great reformer (whose sayings were oracles 
with the age he lived in, and of no less reputation now, 
with many that object against us), w T as so far from con- 
demning our plain speech, that, in his Lucius, he sports him- 
self with You to a single person, as an incongruous and 
ridiculous speech, viz. Magister, vos estis iratus ! Master, 
are you angry ? as absurd with him in Latin, as, My Mas- 
ters, art thou angry ? is in English. Erasmus, a learned 

* Col. iii., 1. 







NO CROSS, NO CROWN. 113 

man, and an exact critic in speech, than whom I know not 
any we may so properly refer the grammar of the matter 
to, not only derides it, but bestows a whole discourse upon 
rendering it absurd ; plainly manifesting, that it is impos- 
sible to preserve numbers, if You, the only word for more 
than One, be used to express One : as also, that the original 
of this corruption was the corruption of flattery. Lipsius 
affirms of the ancient Romans, that the manner of greeting 
now in vogue, was not in use amongst them. To conclude ; 
Howel, in his History of France, gives us an ingenious ac- 
count of its original ; where he not only assures us, that 
anciently the peasants Thou'd their kings, but that pride and 
flattery first put inferiors upon paying a plural respect to 
the single person of every superior, and superiors upon re- 
ceiving it. And though we had not the practice of God 
and man so undeniably to justify our plain and homely 
speech, yet, since we are persuaded that its original was 
from pride and flattery, we cannot in conscience use it. 
And however we may be censured as singular, by those loose 
and airy minds, that through the continual love of earthly 
pleasures, consider not the true rise and tendency of words 
and things, yet, to us, whom God has convinced, by his 
Light and Spirit in our hearts, of the folly and evil of such 
courses, and brought into a spiritual discerning of the na- 
ture and grounds of the world's fashions, they appear to be 
fruits of pride and flattery, and we dare not continue in 
such vain compliances to earthly minds, lest we offend 
God, and burden our own consciences. But having been 
sincerely affected with the reproofs of instruction, and our 
hearts being brought into a watchful subjection to the right- 
eous law of Jesus, so as to bring our deeds to the light,* 
to see in whom they are wrought, if in God, or not ; we 
cannot, we dare not conform ourselves to the fashions of 
the world that pass away, knowing assuredly, that " for 
every idle word that men speak, they shall give an account 
in the day of judgment."! 

Sect. 11. Wherefore, reader, whether thou art anight- 
walking Nicodemus, or a scoffing scribe ; one that would 
visit the blessed Messiah, but in the dark customs of the 

* John iii., 19, 20. t Matt, xii., 36. 



114 NO CROSS, NO CROWN, 

world, that thou mightest pass as undiscerned, for fear of 
bearing his reproachful cross ; or else a favorer of Haman's 
pride, and countest these testimonies but a foolish singular- 
ity ; I must say, divine love enjoins me to be a messenger 
of truth to thee, and a faithful witness against the evil of 
this degenerate world, as in other, so in these things ; in 
which the spirit of vanity and lust hath got so great an 
head, and lived so long uncontrolled, that it hath impu- 
dence enough to term its darkness light, and to call its 
evil offspring by the names due to a better nature, the 
more easily to deceive people into the practice of them. 
And truly, so very blind and insensible are most, of 
what spirit they are, and ignorant of the meek and self- 
denying life of holy Jesus, whose name they profess, 
that to call each other Rabbi, that is, Master ; to bow 
to men, which I call worship, and to greet with flattering 
titles ; and do their fellow-creatures homage : to scorn that 
language to themselves that they give to God, and to spend 
their time and estate to gratify their wanton minds ; the 
customs of the Gentiles, that knew not God, pass with them 
for civility, good breeding, decency, recreation, accomplish- 
ments, &c. O that man would consider, since there are 
but two spirits, one good, the other evil, w T hich of them it 
is that inclines the world to these things ! and whether it be 
Nicodemus or Mordecai in thee, that doth befriend these 
despised Christians, w 7 hich makes thee ashamed to disown 
that openly in conversation with the world, which the true 
light hath made vanity and sin to thee in secret ? Or, if 
thou art a despiser, tell me, I pray thee, which dost thou 
think thy mockery, anger, or contempt, do most resemble, 
proud Haman, or good Mordecai ? My friend, know, that 
no man hath more delighted in, or been prodigal of those 
vanities called civilities, than myself; and could I have cov- 
ered my conscience under the fashions of the world, truly I 
had found a shelter from showers of reproach that have 
fallen very often and thick upon me ; but had I, with Jo- 
seph, conformed to Egypt's customs, I had sinned against 
my God, and lost my peace. But 1 would not have thee 
think it is a mere Thou or Title, simply or nakedly in them- 
selves, we boggle at, or that we would beget or set up any 
form inconsistent with sincerity or true civility : there is 



NO CROSS, NO CROWN. 115 

but too much of that : but the esteem and value the vain 
minds of men do put upon them, that ought to be crossed 
and stripped of their delights, constrains us to testify so 
steadily against them. And this know, from the sense 
God's Holy Spirit hath begotten in us, that that which re- 
quires these customs, and begets fear to leave them, and 
pleads for them, and is displeased if not used and paid, is 
the spirit of pride and flattery in the ground, though fre- 
quency, use, or generosity, may have abated its strength in 
some : and this being discovered by the light that now 
shines from heaven, in the hearts of the despised Chris- 
tians I have communion w T ith, necessitates them to this tes- 
timony, and myself, as one of them, and for them, in a 
reproof of the unfaithful, who would walk undiscerned, 
though convinced to the contrary ; and for an allay to the 
proud despisers, who scorn us as a people guilty of affecta- 
tion and singularity. For the eternal God, who is great 
amongst us, and on his way in the earth to make his power 
known, " will root up every plant that his right hand hath 
not planted." Wherefore, let me beseech thee, reader, to 
consider the foregoing reasons, which were mostly given 
to me from the Lord, in that time, when my condescension 
to these fashions would have been purchased at almost any 
rate ; but the certain sense I had of their contrariety to the 
meek and self-denying life of holy Jesus, required of me my 
disuse of them, and faithful testimony against them. I 
speak the truth in Christ ; I lie not ; I would not have 
brought myself under censure and disdain for them, could 
I, with peace of conscience, have kept my belief under a 
worldly behavior. It was extreme irksome to me, to de- 
cline and expose myself; but having an assured and repeat- 
ed sense of the original of these vain customs, that they 
rise from pride, self-love, and flattery, I dared not gratify 
that mind in myself or others. And for this reason it is, 
that I am earnest with my readers to be cautious how they 
reprove us on this occasion ; and do once more entreat 
them, that they would seriously weigh in themselves, whe- 
ther it be the spirit of the world, or of the Father, that is 
so angry with our honest, plain and harmless Thou and 
Thee : that so every plant that God, our heavenly Father, 
hath not planted in the sons and daughters of men, may be 
rooted up. 



116 NO CROSS, NO CROWN. 



CHAPTER XL 

Sect. 1. Pride leads people to an excessive value of their persons. 2. 
It is plain from the racket that is made about blood and families : also 
in the case of shape and beauty. 3. Blood no nobility, but virtue. 4. 
Virtue no upstart : antiquity, no nobility without it, else age and blood 
would bar virtue in the present age. 5. God teaches the true sense of 
nobility, who made of one blood all nations : there is the original of all 
blood. 6. These men of blood, out of their feathers, look like other 
men. 7. This is not said to reject, but humble the gentleman : the 
advantages of that condition above others. An exhortation to recover 
their lost economy in families, out of interest and credit. 8. But the 
author has a higher motive ; the gospel, and the excellences of it, 
which they profess. 9. The pride of persons respecting shape and 
beauty : the washes, patches, paintings, dressings, &c. This excess 
would keep the poor: the mischiefs that attend it. 10. But pride in 
the old, and homely, yet more hateful : that it is usual. The madness 
of it. Counsel to the beautiful to get their souls like their bodies ; 
and to the homely, to supply want of that, in the adornment of their 
lasting part, their souls, with holiness. Nothing homely with God, but 
sin. The blessedness of those that wear Christ's yoke and cross, and 
are crucified to the world. 

Sect. 1. But pride stops not here; she excites people to 
an excessive value and care of their persons : they must 
have great and punctual attendance, stately furniture, rich 
and exact apparel : all which help to make up that pride of 
life, that John tells us, " is not of the Father, but of the 
world."* A sin God charged upon the haughty daughters 
of Zion, Isa. hi., and on the proud prince and people of 
Tyrus, Ezek. xxvii., 28. Read these chapters, and measure 
this age by their sins, and what is coming on these nations 
by their judgments. But at the present I shall only touch 
upon the first, viz. the excessive value people have of their 
persons ; leaving the rest to be considered under the last 
head of this discourse, which is luxury, where they may be 
not improperly placed. 

Sect. 2. That people are generally proud of their per- 
sons, is too visible and troublesome ; especially if they have 

* 1 John ii., 16, 17. 




NO CROSS, NO CROWN. 117 

any pretence either to blood or beauty ; the one has raised 
many quarrels among men ; and the other among women, 
and men too often, for their sakes, and at their excitements. 
But to the first : what a pother has this noble blood made in 
the world, antiquity of name or family? whose father or 
mother, great-grandfather or great-grandmother, was best 
descended or allied ? what stock, or what clan, they came 
of? what coat of arms they gave? which had, of right, the 
precedence ? But, methinks, nothing of man's folly has less 
show of reason to palliate it. 

Sect. 3. For first, What matter is it of whom any one is 
descended, that is not of ill-fame ; since it is his own virtue 
that must raise, or vice depress him ? An ancestor's charac- 
ter is no excuse to a man's ill actions, but an aggravation of 
his degeneracy : and since virtue comes not by generation, 
I am neither the better nor the worse for my forefather ; to 
be sure, not in God's account, nor should it be in man's. 
Nobody would endure injuries the easier, or reject favors 
the more, for coming by the hand of a man well or ill 
descended. I confess it w T ere greater honor to have had no 
blots, and with an hereditary estate to have had a lineal 
descent or worth : but that was never found, no, not in the 
most blessed of families upon earth, I mean Abraham's. To 
be descended of wealth and titles, fills no man's head with 
brains, or heart with truth : those qualities come from a 
higher cause. It is vanity then, and most condemnable 
pride, for a man of bulk and character to despise another of 
less size in the world, and of meaner alliance, for want of 
them ; because the latter may have the merit, where the 
former has only the effects of it in an ancestor : and though 
the one be great, by means of a forefather ; the other is so 
too, but it is by his own: then, pray, which is the bravest 
man of the two ? 

Sect. 4. O, says the person proud of blood, it was never 
a good world, since we have had so many upstart gentle- 
men ! But what should others have said of that man's 
ancestor, when he started first up into the knowledge of the 
world ? for he, and all men and families, ay, and all states 
and kingdoms too, have had their upstarts, that is their 
beginnings. This is like being the true church because old, 
not because good ; for families to be noble by being old, and 



118 NO CROSS, NO CROWN. 

not by being virtuous. No such matter : it must be age in 
virtue, or else virtue before age ; for otherwise a man should 
be noble by means of his predecessor, and yet the predeces- 
sor less noble than he, because he was the acquirer : which 
is a paradox that will puzzle all their heraldry to explain ! 
Strange that they should be more noble than their ancestor, 
that got their nobility for them ! But if this be absurd, as it 
is, then the upstart is the noble man ; the man that got it 
by his virtue : and those are only entitled to his honor, that 
are imitators of his virtue ; the rest may bear his name from 
his blood, but that is all. If virtue then give nobility, which 
Heathens themselves agree, then families are no longer truly 
noble, than they are virtuous. And if virtue go not by 
blood, but by the qualifications of the descendants, it follows, 
blood is excluded : else blood would bar virtue ; and no man 
that wanted the one, should be allowed the benefit of the 
other : which were to stint and bound nobility for want of 
antiquity, and make virtue useless. 

No, let blood and name go together ; but pray let nobility 
and virtue keep company, for they are nearest of kin. It 
is thus posited by God himself, that best knows how to 
apportion things with an equal and just hand. He neither 
likes, nor dislikes by descent ; nor does he regard what 
people were, but are. He remembers not the righteousness 
of any man that leaves his righteousness ;* much less any 
unrighteous man for the righteousness of his ancestor. 

"Sect. 5. But if these men of blood please to think them- 
selves concerned to believe and reverence God in his holy 
scriptures, they may learn, that in the beginning he made 
of one blood all nations of men, to dwell upon all the face of 
the earth ; and that we all descended of one father and 
mother, f A more certain original than the best of us can 
assign. From thence go down to Noah, who was the 
second planter of human race, and we are upon some 
certainty of our forefathers. What violence has raped, or 
virtue merited since, and how far we that are alive are 
concerned in either, will be hard for us to determine but a 
very few ages off us. 

Sect. 6. But, methinks, it should suffice to say, our own 

* Ezek. xviii. f Acts xvii., 26. 



NO CROSS, NO CROWN. 119 

eyes see that men of blood, out of their gears and trappings, 
without their feathers and finery, have no more marks of 
honor by nature stampt upon them, than their inferior 
neighbors. Nay, themselves being judges, they will frankly 
tell us, they feel all those passions in their blood, that make 
them like other men, if not farther from the virtue that truly 
dignifies. The lamentable ignorance and debauchery that 
now rages among too many of our greater sort of folks, is too 
clear and casting an evidence in the point : and pray tell 
me, of what blood are they come ? 

Sect. 7. Howbeit, when I have said all this, I intend not, 
by debasing one false quality, to make insolent another that 
is not true. I would not be thought to set the churl upon 
the present gentleman's shoulder ; by no means : his rude- 
ness will not mend the matter. But what 1 have written 
is, to give aim to all where true nobility dwell, that every 
one may arrive at it by the ways of virtue and goodness. 
But for all this, I must allow a great advantage to the gen- 
tleman ; and therefore prefer his station, just as the apostle 
Paul, who, after he had humbled the Jews, that insulted 
upon the Christians with their law and rites, gave them the 
advantage upon all other nations in statutes and judgments. 
I must grant, that the condition of our great men is much to 
be preferred to the ranks of inferior people. For, first, they 
have more power to do good : and, if their hearts be equal 
to tKeir ability, they are blessings to the people of any coun- 
try. Secondly, the eyes of the people are usually directed 
to them ; and if they will be kind, just and helpful, they shall 
have their affections and services. Thirdly, they are not 
under equal straits with the inferior sort, and consequently, 
they have more help, leisure and occasion, to polish their 
passions and tempers with books and conversation. Fourth- 
ly, they have more time to observe the actions of other 
nations ; to travel, and view the laws, customs and interests 
of other countries, and bring home whatever is worthy or 
imitable. And so an easier way is open for great men to 
get honor ; and such as love true reputation, will embrace 
the best means to it. But because it too often happens, that 
great men do little mind to give God the glory of their pros- 
perity, and to live answerable to his mercies ; but on the 
contrary " live without God in the world," fulfilling the 



120 NO CROSS, NO CROWN. 

lusts thereof, his hand is often seen, either in impoverishing 
or extinguishing them, and raising up men of more virtue 
and humility to their estates and dignity. However, I must 
allow, that among people of this rank, there have been some 
of them of more than ordinary virtue, whose examples have 
given light to their families. And it has been something 
natural for some of their descendants to endeavor to keep 
up the credit of their houses, in proportion to the merit of 
their founder. And, to say true, if there be any advantage 
in such descent, it is not from blood, but education : for 
blood has no intelligence in it, and is often spurious and 
uncertain ; but education has a mighty influence, and strong 
bias upon the affections and actions of men. In this, the 
ancient nobles and gentry of this kingdom did excel : and 
it were much to be wished, that our great people would set 
about to recover the ancient economy of their houses, the 
strict and virtuous discipline of their ancestors, when men 
were honored for their achievements, and when nothing 
more exposed a man to shame, than his being born to a 
nobility that he had not a virtue to support. 

Sect. 8. O but I have an higher motive ! the glorious 
gospel of Jesus Christ, which having taught this northern 
isle, and all ranks professing to believe in it, let me prevail 
upon you to seek the honor that it has brought from heaven 
to all the true disciples of it, who are indeed the followers 
of God's Lamb, that " takes away the sins of the world."* 
Receive with meekness his gracious word into your hearts, 
that subdues the world's lusts, and leads in the holy way to 
blessedness. Here are charms no carnal eye hath seen, nor 
ear heard, nor heart perceived, but they are revealed to 
such humble converts by his Spirit. Remember you are 
but creatures, and that you must die, and after all be judged. 

Sect. 9. But personal pride ends not in nobility of blood ; 
it leads folks to a fond value of their persons, be they noble 
or ignoble ; especially if they have any pretence to shape 
or^beauty. It is admirable to see, how much it is possible 
for some to be taken with themselves, as if nothing else 
deserved their regard, or the good opinion of others. It 
would abate their folly, if they could find in their hearts to 

♦John i., 29. 



NO CROSS, NO CROWN. 121 

spare but half the time to think of God, and their latter 
end, which they most prodigally spend in washing, perfum- 
ing, painting, patching, attiring and dressing. In these 
things they are precise, and very artificial : and for cost 
they spare not. But that which aggravates the evil is, the 
pride of one might comfortably supply the need of ten. 
" Gross impiety that it is, that a nation's pride should not be 
spared to a nation's poor !" But what is this for at last ? 
only to be admired, to have reverence, draw love, and com- 
mand the eyes and affections of beholders. And so fantas- 
tic are they in it, as hardly to be pleased too. Nothing is 
good, or fine, or fashionable enough for them ; the sun 
itself, the blessing of heaven and comfort of the earth, must 
not shine upon them, lest it tan them ; nor the wind blow 
for fear it should disorder them. O impious nicety ! yet 
while they value themselves above all else, they make 
themselves the vassals of their own pride : worshipping 
their shape, feature, or complexion, whichsoever is their ex- 
cellency. The end of all which is, but too often, to excite 
unlawful love, which I call lust, and draw one another into 
as miserable as evil circumstances. In single persons it is 
of ill consequence ; for if it does not awaken unchaste de- 
sires, it lays no foundation for solid and lasting union : want 
of which helps to make so many unhappy marriages in the 
world : but in married people, the sin is aggravated ; for 
they have none of right to please, but one another ; and to 
affect the gaiety and vanity of youth, is an ill sign of loving 
and living well at home : it looks rather like dressing for a 
market. It has sad effects in families ; discontents, part- 
ings, duels, poisonings, and other infamous murders. No 
age can better tell us the sad effects of this sort of pride, 
than this we live in ; as, how excessive wanton, so how 
fatal it has been to the sobriety, virtue, peace, and health of 
families in this kingdom. 

Sect. 10. But I must needs say, that of all creatures this 
sort of pride does least become the old and homely, if I may 
call the ill-favored and deformed so ; for the old are proud 
only of what they had ; which shows to their reproach, 
their pride has outlived their beauty, and when they should 
be a repenting, they are making work for repentance. But 
the homely are yet worse, they are proud of what they 



122 NO CROSS, NO CROWN. 

never had, nor ever can have. Nay, their persons seem as 
if they were given for a perpetual humiliation to their minds ; 
and to be proud of them, is loving pride for pride's sake, 
and to be proud without a temptation to be proud. And 
yet in my whole life I have observed nothing more doating 
on itself : a strange infatuation and enchantment of pride ! 
what ! not to see right with their eyes, because of the par- 
tiality of their minds ? This self-love is blind indeed. But 
to add expense to the vanity, and to be costly upon that 
which cannot be mended, one would think they should be 
downright mad ; especially if they consider that they look 
the homelier for the things that are thought handsome, and 
do but thereby draw their deformity more into notice, by 
that which does so little become them. 

But in such persons' follies we have a specimen of man : 
what a creature he is in his lapse from his primitive image. 
All this (as Jesus said of sin of old) comes from within ;* 
that is the disregard that man and woman have to the Word 
of their Creator in their hearts, which shows pride, and 
teaches humility and self-abasement, and directs the mind 
to the true object of honor and worship ; and that with an 
awe and reverence suitable to his sovereignty and majesty. 
Poor mortals ! but living dirt ; made of what they tread 
on ; who, with all their pride, cannot secure themselves 
from the spoil of sickness, much less from the stroke of 
death.f O ! did people consider the inconstancy of all 
visible things, the cross and adverse occurrences of man's 
life, the certainty of his departure, and eternal judgment, it 
is to be hoped, they would bring their deeds to Christ's 
light in their hearts, and they would see if they were 
wrought in God or no, as the beloved disciple tells us from 
his dear Master's mouth.J Art thou shapely, comely, 
beautiful ; the exact draught of an human creature ? ad- 
mire that power that made thee so. Live an harmonious 
life to the curious make and frame of thy creation ; and let 
the beauty of thy body teach thee to beautify thy mind with 
holiness, the ornament of the beloved of God. Art thou 
homely or deformed ? magnify that goodness which did not 

* Matt, xv., 11, 18, 19, 20. f Dent, xxx., 11 ; Rom. x., S. 

X John iii., 20, 21. 



NO CROSS, NO CROWN. 123 

make thee a beast ; and with the grace that is given unto 
thee (for it has appeared unto all) learn to adorn thy soul 
with enduring beauty. Remember, the King of Heaven's 
daughter, the church (of which true Christians are mem- 
bers) is all glorious within : and if thy soul excel, thy body 
will only set off the lustre of thy mind. Nothing is homely 
in God's sight but sin : and that man and woman that com- 
mune with their own hearts, and sin not ; who, in the light 
of holy Jesus, watch over the movings and inclinations of 
their own souls, and that suppress every evil in its concep- 
tion, they love the yoke and cross of Christ, and are daily 
by it crucified to the world, but live to God in that life 
which outlives the fading satisfaction of it. 



CHAPTER XII. 



Sect. 1. The character of a proud man: a glutton upon himself. Is 
i proud of his pedigree. 2. He is insolent and quarrelsome, but cow- 
ardly, yet cruel. 3. An ill child, subject and servant. 4. Unhospita- 
ble. 5. No friend to any. 6. Dangerous and mischievous in power. 
7. Of all things pride bad in ministers. 8. They claim prerogative 
above all others. 9. And call themselves the clergy ; their lordliness 
and avarice. 10. Death swallows all. 11. The way to escape these 
evils. 
I 

| Sect. 1. To conclude this great head of pride, let us 
'briefly see upon the whole matter, what is the character of 
a proud man in himself, and in divers relations and capaci- 
ties. A proud man then is a kind of glutton upon himself; 
for he is never satisfied with loving and admiring himself; 
whilst nothing else with him is worthy either of love or 
care : if good enough to be the servant of his will, it is as 
much as he can find in his heart to allow ; as if he had only 
been made for himself, or rather that he had made himself. 
For as he despises man, because he cannot abide an equal, 
so he does not love God, because he would not have a su- 
perior : he cannot bear to owe his being to another, lest he 
should thereby acknowledge one above himself. He is one 



124 NO CROSS, NO CROWN. 

that is mighty big with the honor of his ancestors, but not 
of the virtue that brought them to it ; much less will he 
trouble himself to imitate them. He can tell you of his 
pedigree, his antiquity, what estate, what matches ; but for- 
gets that they are gone, and that he must die too. 

Sect. 2. But how troublesome a companion is proud man ! 
ever positive and controlling ; and if you yield not, insolent 
and quarrelsome : yet at the upshot of the matter, cow- 
ardly : but if strongest, cruel. He has no bowels of adver- 
sity, as if it were below him to be sensible : he feels no more 
of other men's miseries, than if he was not a man, or it was 
a sin to be sensible. For not feeling himself interested, he 
looks no farther : he will not disquiet his thoughts with other 
men's infelicities : it shall content him to believe they are 
just: and he had rather churlishly upbraid them as the 
cause, than be ready to commiserate or relieve them. So 
that compassion and charity are with him as useless, as 
humility and meekness are hateful. 

Sect. 3. A proud man makes an ill child, servant, and 
subject: he contemns his parents, master, and prince: he 
will not be subject. He thinks himself too w T ise, or too old, 
to be directed ; as if it were a slavish thing to obey ; and 
that none were free, that may not do what they please ; 
which turns duty out of doors, and degrades authority. On 
the other hand, if it be an husband, or father, or master, 
there is scarcely any enduring. He is so insufferably curi- 
ous and testy, that it is an affliction to live with him : for 
hardly can any hand carry it even enough to please him. 
Some peccadillo about his clothes, his diet, his lodging, or 
attendance, quite disorders him : but especially if he fancies 
any want in the state and respects he looks for. Thus pride 
destroys the nature of relations : on the one side, it learns 
to contemn duty : and on the other side, it turns love into 
fear, and makes the wife a servant, and the children and ser- 
vants, slaves. 

Sect. 4. But the proud man makes an ill neighbor too ; 
for he is an enemy to hospitality : he despises to receive 
kindness, because he would not show any, nor be thought to 
need it. Besides, it looks too equal and familiar for his 
haughty humor. "Emujation and detraction are his element ; 
for he is jealous of attributing any praise to others, where 



NO CROSS, NO CROWN. 125 

just, lest that should cloud and lessen him, to whom it never 
could be due : he is the man that fears what he should wish, 
to wit, that others should do well. But that is not all ; he 
maliciously miscalls their acts of virtue, which his corrup- 
tions will not let him imitate, that they may get no credit by 
them. If he wants any occasion of doing mischief, he can 
make one ; either, they use him ill, or have some design 
upon him ; the other day they paid him not the cap and 
knee, the distance and respect he thinks his quality, parts, or 
merits do require. A small thing serves a proud man to 
pick a quarrel ; of all creatures the most jealous, sullen, 
spiteful, and revengeful : he can no more forgive an injury, 
than forbear to do one. 

Sect. 5. Nor is this all ; a proud man can never be a 
friend to anybody. For besides that his ambition may 
always be bribed by honor and preferment to betray that 
relation, he is unconversible ; he must not be catechised and 
counselled, much less reproved or contradicted : no, he is 
too covetous of himself to spare another man a share, and 
much too high, stiff, and touchy ; he will not away with 
those freedoms that a real friendship requires. To say true, 
he contemns the character : it is much too familiar and 
humble for him ; his mighty soul would know nothing be- 
sides himself, and vassals to stock the world. He values 
other men as we do cattle, for their service only ; and, if he 
could, would use them so ; but as it happens, the number 
and force are unequal. 

Sect. 6. But a proud man in power is very mischievous ; 
for his pride is the more dangerous by his greatness, since 
from ambition in private men, it becomes tyranny in them : 
it would reign alone ; nay, live so, rather than have com- 
petitors : aut Ccesar aut nullus. Reason must not check 
it, nor rules of law limit it ; and either it can do no wrong, 
or it is sedition to complain of the wrong that it does. The 
men of this temper would have nothing thought amiss they 
do ; at least, they count it dangerous to allow it to be so, 
though so it be ; for that w r ould imply they had erred, 
which it is always matter of state to deny. No, they will 
rather choose to perish obstinately, than by acknowledging, 
yield away the reputation of better judging "to inferiors, 
though it were their prudence to do so. And, indeed, it is 



126 NO CROSS, NO CROWN. 

all the satisfaction that proud great men make to the world 
for the miseries they often bring upon it, that first or last, 
upon a division, they leave their real interest to follow some 
one excess of humor, and are almost ever destroyed by it. 
This is the end pride gives proud men, and the ruin it 
brings upon them, after it has punished others by them. 

Sect. 7. But above all things, pride is intolerable in men 
pretending to religion ; and of them, in ministers ; for they 
are names of the greatest contradiction. I speak without 
respect or anger to persons or parties ; for I only touch 
upon the bad of all. What shall pride do with religion, 
that rebukes it ? or ambition with ministers, whose very 
office is humility ? And yet there are but too many of 
them, that, besides an equal guilt with others in the fleshly 
pride of the world, are even proud of that name and office, 
which ought always to mind them of self-denial. Yea, 
they use it as the beggars do the name of God and Christ, 
only to get by it : placing to their own account the advan- 
tages of that reverend profession, and thereby making their 
function but a politic handle to raise themselves to the great 
preferments of the world. But, O then, how can such be 
his ministers, that said, *' My kingdom is not of this world ?" 
Who, of mankind, more self-conceited than these men ? If 
contradicted, as arrogant and angry as if it were their call- 
ing to be so. Counsel one of them, he scorns you; re- 
prove him, and he is almost ready to excommunicate you. 
" I am a minister and an elder :" flying thither to secure 
himself from the reach of just censure, which indeed ex- 
poses him but the more to it : and therefore his fault cannot 
be the less, by how much it is w T orse in a minister to do ill, 
and spurn at reproof, than an ordinary man. 

Sect. 8. O but he pleads an exemption by his office ! 
What ! shall he breed up chickens to pick out his own eyes ? 
be rebuked or instructed by a layman, or parishioner ? a 
man of less age, learning, or ability ! no such matter ; he 
would have us believe that his ministerial prerogative has 
placed him out of the reach of popular impeachment. He 
is not subject to vulgar judgments. Even questions about 
religion are schism : believe as he says : it is not for you to 
pry so curiously into the mysteries of religion ; never good 
day since laymen meddled so much with the minister's 



NO CROSS, NO CROWN. 127 

office. Not considering, poor man! that the contrary is 
most true ; not many good days since ministers meddled so 
much in laymen's business. Though, perhaps, there is 
little reason for the distinction, besides spiritual gifts, and the 
improvement of them by a diligent use of them for the good 
of others. 

Such good sayings as these, " Be ready to teach ; an- 
swer with meekness : let every man speak as of the gift of 
God, that is in him : if anything be revealed to him that sits 
by, let the first hold his peace ; be not lords over God's 
heritage, but meek and lowly; washing the feet of the 
people, as Jesus did those of his poor disciples ;" # are un- 
reasonable and antiquated instructions with some clergy ; 
and it is little less than heresy to remember them of these 
things : to be sure a mark of great disaffection to the church, 
in their opinion. For by this time their pride has made 
them the church, and the people but the porch at best ; a 
cipher that signifies nothing, unless they clap their figure 
before it ; forgetting, that if they were as good as they 
should be, they could be but ministers, stewards, and under- 
shepherds ; that is, servants to the church, family, flock, and 
heritage of God ; and not that they are that church, family, 
flock and heritage, which they are only servants unto. Re- 
member the words of Christ, " Let him that would be 
greatest be your servant."f 

Sect. 9. There is but one place to be found in the holy 
scripture, where the word clerus (**'7p°?) can properly be 
applied to the church, and they have got it to themselves ; 
from whence they call themselves the clergy, that is, the 
inheritance or heritage of God. Whereas Peter exhorts 
the ministers of the gospel, " not to be lords over God's 
heritage, nor to feed them for filthy lucre." J Peter (belike) 
foresaw pride and avarice to be the ministers' temptations ; 
and, indeed, they have often proved their fall : and, to say 
true, they could hardly fall by worse. Nor is there any 
excuse to be made for them in these two respects, which is 
not worse than their sin. For if they have not been lords 
over God's heritage, it is because they have made them- 

* 2 Tim. ii., 24, 25 ; Tit. iii ; 1 Cor. xiv., 30. t Matt, xx., 26. 

% 1 Pet. v., 2, 3. 



128 NO CROSS, NO CROWN. 

selves that heritage, and disinherited the people : so that 
now they may be the people's lords, with a salvo to good 
old Peter's exhortation. 

And for the other sin of avarice, they can only avoid it, 
and speak truth, thus, " that never feeding the flock, they 
cannot be said to feed it for lucre :" that is, they get the 
people's money for nothing. An example of which is given 
us, by the complaint of God himself, from the practice of 
the proud, covetous, false prophets of old, " that the people 
gave their money for that which was not bread, and their 
labor for that which did not profit them :"* and why 1 Be- 
cause then the priest had no vision ; and too many now 
despise it. 

Sect. 10. But, alas ! when all is done, what folly, as well 
as irreligion, is there in pride ? It cannot add one cubit to 
any man's stature : What crosses can it hinder ? What 
disappointments help, or harm frustrate ? It delivers not 
from the common stroke ; sickness disfigures ; pain mis- 
shapes ; and death ends the proud man's fabric. Six feet 
of cold earth bound his big thoughts : and his person, that 
was too good for any place, must at last lodge within the 
strait limits of so little and so dark a cave : and who 
thought nothing well enough for him, is quickly the enter- 
tainment of the lowest of all animals, even worms them- 
selves. Thus pride and pomp come to the common end ; 
but with this difference, less pity from the living, and more 
pain to the dying. The proud man's antiquity cannot se- 
cure him from death, nor his heraldry from judgment. 
Titles of honor vanish at this extremity ; and no power or 
wealth, no distance or respect, can rescue or insure them : 
as the tree falls, it lies ; and as death leaves men, judgment 
finds them. 

Sect. 11. O, what can prevent this ill conclusion? and 
what can remedy this woful declension from ancient meek- 
ness, humility, and piety, and that godly life and power 
which were so conspicuous in the authority of the 
preachings, and examples of the living, of the first and 
purest ages of Christianity ! truly, nothing but an in- 
ward and sincere examination, by the testimony of the 

* Isa. lv., 2. 



NO CROSS, NO CROWN. 129 

hoiy Light and Spirit of Jesus, of the condition of their 
souls and minds toward Christ, and a better inquiry into the 
matter and examples of holy record. It was his complaint 
of old, " that light has come into the world, but men loved 
darkness rather than light, because their deeds were evil."* 
If thou wouldst be a child of God, and a believer in Christ, 
thou must be a child of light. O man ! thou must bring 
thy deeds to it, and examine them by that holy lamp in thy 
soul, which is the candle of the Lord, that shows thee thy 
pride and arrogancy, and reproves thy delight in the vain 
fashions of this world. Religion is a denial of self; yea, 
of self-religion, too. It is a firm tie or bond upon the soul 
to holiness, whose end is happiness : for by it men come to 
see the Lord. " The pure in heart (says Jesus) see God :"f 
he that once comes to bear Christ's yoke, is not carried away 
by the devil's allurements ; he finds excelling joys in his 
watchfulness and obedience. If men loved the cross of 
Cnrist, his precepts and doctrine, they would cross their own 
wills, which lead them to break Christ's holy will, and lose 
their own souls in doing the devil's. Had Adam minded 
that holy light in paradise more than the serpent's bait, and 
stayed his mind upon his Creator, the rewarder of fidelity, 
he had seen the snare of the enemy, and resisted him. O 
do not delight in that which is forbidden ! look not upon it, 
if thou wouldest not be captivated by it. Bring not the 
guilt of sins of knowledge upon thy own soul. . Did Christ 
submit his will to his Father's, and, for the joy that was set 
before him, endure the cross, and despise the shame of a 
new and untrodden way to glory? J Thou also must sub- 
mit thy will to Christ's holy law and light in thy heart, and 
for the reward he sets before thee, to wit, eternal life, en- 
dure his cross, and despise the shame of it. All desire to 
r c joice with him, but few r will suffer with him, or for him. 
Many are the companions of his table ; not many of his 
abstinence. The loaves they follow, but the cup of his 
agony they leave. It is too bitter : they like not to drink 
hereof. And divers will magnify his miracles, that are 
offended at the ignominy of his cross. But, O man ! as he 
for thy salvation, so thou for the love of him must humble 

* John iii. 5 19. f Matt, v., 8. { Heb. i., 2. 



130 NO CROSS, NO CROWN. 

thyself, and be contented to be of no reputation,* that thou 
mayest follow him ; not in a carnal, formal way, of vain 
man's tradition and prescription, but as the Holy Ghost by 
the apostle doth express it, " In the new and living way,"f 
which Jesus hath consecrated, that brings all that walk in 
it to the eternal rest of God : whereinto he himself is en- 
tered, who is the holy and only blessed Redeemer. 



CHAPTER XIII. 

Sect. 1. Avarice (the second capital lust), its definition and distinction. 
2. It consists in a desire of unlawful things. 3. As in David's case 
about Uriah's wife. 4. Also Ahab's about Naboth's vineyard. 5. 
Next, in unlawful desires of lawful things. 6. Covetousness is a 
mark of false prophets. 7. A reproach to religion. 8. An enemy to 
government. 9. Treacherous. 10. Oppressive. 11. Judas an ex- 
ample. 12. So Simon Magus. 13. Lastly, in unprofitable hoarding 
of money. 14. The covetous man a common evil. 15. His hypocri- 
sy. 16. Gold his god. 17. He is sparing to death. 18. Is reproved 
by Christ and his followers. 19. Ananias and Sapphira's sin and 
judgment. 20. William Tindal's discourse on that subject referred 
unto. 21. Peter Charron's testimony against it. 22. Abraham Cow- 
ley's witty and sharp satire upon it. 

Sect. 1. I am come to the second part of this discourse, 
which is avarice, or covetousness, an epidemical and a 
raging distemper in the world, attended with all the mis- 
chiefs that can make men miserable in themselves, and in 
society; so near akin to the foregoing evil, pride, that 
they are seldom apart : liberality being almost as hateful 
to the proud as to the covetous. I shall define it thus : 
Covetousness is the love of money or riches : " which (as 
the apostle hath it) is the root of all evil. "J It brancheth 
into these three parts : First, Desiring of unlawful things. 
Secondly, Unlawfully desiring of lawful things. And lastly, 
Hoarding up, or unprofitably withholding the benefit of 
them from the relief of private persons, or the public. I 

* Phil, ii., 7. f Heb. x., 19, 20. 

I Ephes.v., 3,5. 1 Tim. vi., 9, 10. 



NO CROSS, NO CROWN. 131 

shall first deliver the sense of scripture, and what examples 
are therein afforded against this impiety ; and next my own 
reasons, with some authorities from authors of credit ; by 
which it will appear, that the working of the love of riches 
out of the hearts of people, is as much the business of 
the cross of Christ, as the rooting out of any one sin that 
man is fallen into. 

Sect. 2. And first, of desiring or coveting of unlawful 
things : It is expressly forbidden by God himself, in the law 
he delivered to Moses upon Mount Sinai, for a rule to his 
people, the Jews, to walk by : " Thou shalt not covet (saith 
God) thy neighbor's house, thou shalt not covet thy neigh- 
bor's wife, nor his man-servant, nor his maid-servant, nor 
his ox, nor his ass, nor anything that is thy neighbor's."* This 
God confirmed by thunderings and lightnings, and other 
sensible solemnities, to strike the people with more awe in 
receiving and keeping of it, and to make the breach of 
these moral precepts more terrible to them. Micah com- 
plains full-mouthed in his time, " They covet fields, and take 
them by violence ;"-f but their end was misery. There- 
fore was it said of old, " Wo to them that covet an evil 
covetousness :" this is to our point. We have many re- 
markable instances of this in scripture ; two of which I 
will briefly report. 

Sect. 3. David, tiiough otherwise a good man, by unwatch- 
fulness is taken ; the beauty of Uriah's wife was too hard 
for him, being disarmed, and off from his spiritual watch. 
There was no dissuasive w T ould do : Uriah must be put upon 
a desperate service, where it was great odds if he survived 
it. This was to hasten the unlawful satisfaction of his de- 
sires by a way that looked not like direct murder. The 
contrivance took ; Uriah is killed, and his wife is quickly 
David's. This interpreted David's covetousness. But went 
it off so ? No, David had sharp sauce with his meat. 
" His pleasure soon turned to anguish and bitterness of 
spirit : his soul was overwhelmed with sorrow ; the waves 
went over his head : he was consumed within him : he was 
stuck in the mire and clay ; he cried, he wept ; yea, his 
eyes were as a fountain of tears. Guiltiness was upon him, 

* Exod. xx. f Mic. i., 2. 



132 NO CROSS, NO CROWN. 

and he must be purged ; his sins washed white as snow, 
that were as red as crimson, or he is undone for ever."* 
His repentance prevailed : behold, what work this part of 
covetousness makes ! what evil, what sorrow ! O that the 
people of this covetousness would let the sense of David's 
sorrows sink deep into their souls, that they might come to 
David's salvation ! " Restore me," saith that good man : it 
seems he once knew a better state : yes, and this may teach 
the better sort to fear, and stand in awe too, lest they sin 
and fall. For David was taken at a disadvantage : he was off 
his watch, and gone from the cross: the law was not his lamp 
and light, at that instant: he was a wanderer from his 
safety, his strong tower, and so surprised : then and there 
it was the enemy met him, and vanquished him. 

Sect. 4. The second instance is that of Naboth's vine- 
yard : it was coveted by Ahab and Jezebel :f that which 
led them to such an unlawful desire, found means to accom- 
plish it. Naboth must die, for he would not sell it. To do 
it, they accuse the innocent man of blasphemy, and find 
two knights of the post, sons of Belial, to evidence against 
him. Thus, in the name of God, and in show of pure zeal 
to his glory, Naboth must die ; and accordingly w^as stoned 
to death. The news of which coming to Jezebel, she bid 
Ahab arise and take possession, for Naboth was dead ; but 
God followed both of them with his fierce vengeance. " In 
the place where the dogs licked the blood of Naboth (saith 
Elijah in the name of the Lord) shall dogs lick thy blood ; 
even thine ; and I will bring evil upon thee, and take away 
thy posterity;" and of Jezebel, his wife and partner in this 
covetousness and murder, he adds, " the dogs shall eat her 
flesh by the walls of Jezreel." Here is the infamy and 
punishment due to this part of covetousness. Let this deter 
those that desire unlawful things, the rights of others : for 
God that is just, will certainly repay such with interest in 
the end. But perhaps these are few : cither that they do 
not, or dare not show it, because the law will bite if they 
do. But the next part hath company enough, that will yet 
exclaim against the iniquity of this part of covetousm ss ; 

* Psal. li; lxxvii ; xlii.,7; lxix.,2, 14; vi., 0, 7. 
f 1 Kings xxi. 



NO CROSS, NO CROWN. , 133 

and by their seeming abhorrence of it, would excuse them- 
selves of all guilt in the rest : let us consider that. 

Sect. 5. The next and most common part of covetous- 
ness is, the unlawful desire of lawful things ; especially of 
riches. Money is lawful, " but the love of it is the root of 
all evil," if the man of God say true. So riches are law- 
ful, but they that pursue them " fall into divers temptations, 
snares and lusts ;" if the same good man say right. He 
calls them " uncertain," to show their folly and danger that 
set their hearts upon them. Covetousness is hateful to 
God : he hath denounced great judgments upon those that 
are guilty of it. God charged it on Israel of old, as one of 
the reasons of his judgments : " For the iniquity of his cove- 
tousness (saith God) was I wroth, and smote him." In 
another place, " Every one is given to covetousness ; and 
from the prophet to the priest, every one dealeth falsely ; 
therefore will I give their wives unto others, and their fields 
to them that shall inherit them." In another place, God 
complained thus : " But thine eyes and thy heart are not 
but for thy covetousness."* By Ezekiel God renews and 
repeats his complaints against their covetousness : " and 
they come to thee as the people, and sit before thee as my 
people ; they hear thy words, but will not do them ; with 
their mouths they show much love, but their hearts go after 
covetousness." - )* Therefore God, in the choice of magis- 
trates, made it part of their qualification to hate covetous- 
ness, foreseeing the mischief that would follow to that so- 
ciety or government where covetous men were in power ; 
that self would bias them, and they would seek their own 
ends at the cost of the public. David desired, " that his 
heart might not incline to covetousness, but to the testimo- 
nies of his God."J And the wise man expressly tells us, 
that " He that hateth covetousness shall prolong his days ;"§ 
making a curse to follow it And it is by Luke charged 
upon the Pharisees, as a mark of their wickedness. And 
Christ, in that evangelist, bids his followers take " heed and 
beware of covetousness :"|| and he giveth a reason for it, 

* Isa. Ivii., 17. Jer. vi., 13 ; viii., 10, and xxii., 17. 
f Ezek. xxxiii., 31. J Psal cxix., 36. 

§ Prov. xxvi., 16. J| Luke xvi., 14. 



134 NO CROSS, NO CROWN. 

that carrieth a most excellent instruction with it ; " for 
(saith he) a man's life consisteth not in the abundance of 
the things which he possesseth :"* but he goeth further ; he 
joins covetousness with adultery, murder, and blasphemy, f 
No wonder then if the apostle Paul is so liberal in his cen- 
sure of this evil : he placeth it with all unrighteousness to 
the Romans :$ to the Ephesians he writeth the like, and 
addeth, " Let not covetousness be so much as named among 
you :"§ and bids the Colossians " mortify their mem- 
bers ;"|| and names several sins, as fornication, unclean- 
ness, and such like, but ends with covetousness, with this at 
the tail of it, " which (saith he) is idolatry." And we know 
there is not a greater offence against God : nay, this very 
apostle calls " the love of money the root of all evil, which 
(saith he) whilst some have coveted after, they have erred 
from the faith, and pierced themselves through with divers 
sorrows : for they that will be rich fall into temptation and 
a snare, and many foolish and hurtful lusts. O man of God 
(saith he to his beloved friend Timothy), flee these things, 
and follow after righteousness, faith, love, patience, and 
meekness."lf 

Sect. 6. Peter was of the same mind : for he maketh 
covetousness to be one of the great marks of the false 
prophets and teachers that should arise among the Chris- 
tians ; and by that they might know them : "Who (saith he) 
through covetousness, shall, with feigned words, make mer- 
chandise of you."** To conclude, therefore, the author to 
the Hebrews, at the end of his epistle, leaves this, with other 
things, not without great zeal and weight upon them : " Let 
(saith he) your conversation be without covetousness," he 
rests not in this generality, but goes on, " and be content 
with such things as you have : for God hath said, I will 
never leave thee, nor forsake thee :"ff What then ? Must 
we conclude that those who are not content, but seek to be 
rich, have forsaken God ? The conclusion seems hard ; 
but yet it is natural : for such, it is plain, are not content 
with what they have ; they w r ould have more ; they covet 

* Lukexii., 15. f Mark vii., 22. { Rom. i , 29. 

§ Eph. v., 3. || Col. iii., 5. 6. IT 1 Tim. vi , 9, 10, 11. 

**2 Pet. ii., 3. ft Heb. xiii., 5. 



NO CROSS, NO CROWN. 135 

to be rich, if they may ; they live not with those depen- 
dencies and regards to Providence, to which they are ex- 
horted ; nor is godliness, with content, great gain to them. 

Sect. 7. And truly it is a reproach to a man, especially 
the religious man, that he knows not when he hath enough ; 
when to leave off; when to be satisfied: that notwithstand- 
ing God sends him one plentiful season of gain after another, 
he is so far from making that the cause of withdrawing from 
the traffics of the world, that he makes it a reason of launch- 
ing further into it ; as if the more he hath, the more he may. 
He therefore reneweth his appetite, bestirs himself more 
than ever, that he may have his share in the scramble, while 
anything is to be got : this is as if cumber, not retirement, 
and gain, not content, were the duty and comfort of a 
Christian. O that this thing was better considered ! for by 
not being so observable nor obnoxious to the law as other 
vices are, there is more danger, for want of that check. It 
is plain that most people strive not for substance, but wealth. 
Some there be that love it strongly, and spend it liberally, 
when they have got. it. Though this be sinful, yet more 
commendable than to love money for money's sake. That 
is one of the basest passions the mind of man can be captivat- 
ed with : a perfect lust ; and a greater, and more soul-de- 
filing one there is not in the whole catalogue of concupis- 
cence. Which considered, should quicken people into a 
serious examination, how far this temptation of love of 
money hath entered them ; and the rather, because the 
steps it maketh into the mind are almost insensible, which 
renders the danger greater. Thousands think themselves 
unconcerned in the caution, that yet are perfectly guilty of 
the evil. How can it be otherwise, when those that have, 
from a low condition, acquired thousands, labor yet to ad- 
vance, yea, double and treble those thousands ; and that 
with the same care and contrivance by which they got 
them. Is this to live comfortably, or to be rich ? Do we 
not see how early they rise ; how late they go to bed ? how 
full of the change, the shop, the warehouse, the custom- 
house ; of bills, bonds, charter-parties, &c, they are ? run- 
ning up and down as if it were to save the life of a con- 
demned innocent. An insatiable lust, and therein ungrate- 
ful to God, as well as hurtful to men ; who giveth it to 
7 # 



136 NO CROSS, NO CROWN. 

them to use, and not to love : that is the abuse. And if 
this care, contrivance and industry, and that continually, be 
not from the love of money, in those that have ten times 
more than they began with, and much more than they 
spend or need, I know not what testimony man can give of 
his love to anything. 

Sect. 8. To conclude, It is an enemy to government in 
magistrates; for it tends to corruption. Wherefore those 
that God ordained, were such as feared him, and hated co- 
vetousness. Next, it hurts society ; for old traders keep the 
young ones poor : and the great reason why some have too 
little, and so are forced to drudge like slaves to feed their 
families, and keep their chin above water, is, because the 
rich hold fast, and press to be richer, and covet more, which 
dries up the little streams of profit from smaller folks. There 
should be a standard, both as to the value and time of traffic ; 
and then the trade of the master to be shared among his 
servants that deserve it. This were both to help the 
young to get their livelihood, and to give the old time to 
think of leaving this world well, in which they have been 
so busy, that they might obtain a share in the other, of 
which they have been so careless. 

Sect. 9. There is yet another mischief to government ; 
for covetousness leads men to abuse and defraud it, by con- 
cealing or falsifying the goods they deal in : as bringing in 
forbidden goods by stealth, or lawful goods so as to avoid 
the payment of dues, or owning the goods of enemies for 
gain : or that they are not well made, or full measure ; with 
abundance of that sort of deceit. 

Sect. 10. But covetousness has caused destructive feuds 
in families ; for estates falling into the hands of those, whose 
avarice has put them upon drawing greater profit to them- 
selves than was consistent with justice, has given birlh to 
much trouble, and caused great oppression. It too often 
falling out, that such executors have kept the right owners 
out of possession with the money they should pay them. 

S'ect. 11. But this is not all; for covetousness betrays 
friendship: a bribe cannot be better placed to do an ill 
thing, or undo a man. Nay, it is a murderer too often both 
of soul and body: of the soul, because it kills that life it 
should have in God : where money masters the mind, it ex- 



NO CROSS, NO CROWN. 137 

tinguishes all love to better things : of the body, for it will 
kill for money, by assassinations, poisons, false witness, &c. 
I shall end this head of covetousness, with the sin and doom 
of two covetous men, Judas and Simon Magus. 

Judas's religion fell in thorny ground : love of money 
choked him. Pride and anger in the Jews endeavored to 
murder Christ ; but till covetousness set her hand to effect 
it, they were all at a loss. They found Judas had the bag, 
and probably loved money ; they would try him, and did. 
The price was set, and Judas betrays his Master, his Lord, 
that never did him wrong, into the hands of his most cruel 
adversaries. But to do him right, he returned the money, 
and to be revenged on himself, was his own hangman. A 
wicked act, a wicked end. Come on, you covetous ! What 
say ye now to brother Judas ? Was he not an ill man ? 
Did he not very wickedly ? Yes, yes. Would you have 
done so ? No, no, by no means. Very well ; but so said 
those evil Jews of stoning the prophets, and that yet cruci- 
fied the beloved Son of God ; he that came to save them, 
and would have done it, if they had received him, and not 
rejected the day of their visitation. Rub your eyes well, 
for the dust is got into them ; and carefully read in your 
own consciences, and see, if out of love to money, you have 
not betrayed the just One in yourselves, and so are breth- 
ren with Judas in iniquity. I speak for God against an 
idol ; bear with me : have you not resisted, yea, quenched 
the good spirit of Christ, in your pursuit after your beloved 
wealth ? " Examine yourselves, try yourselves : know ye 
not your own selves, that if Christ dwell not (if he rule not, 
and be not above all beloved) in you, you are reprobates ;"* 
in an undone condition ? 

Sect. 12. The other covetous man is Simon Magus, a 
believer too ; but his faith could not go deep enough for 
covetousness. He would have driven a bargain with Peter, 
so much money for so much Holy Ghost ; that he might sell 
it again, and make a good trade of it : corruptly measuring 
Peter by himself, as if he had only had a better knack of 
cozening the people than himself, who had set up in Sama- 
ria for the great power of God, before the power of God in 

" 2 Cor. xiii., 5. 



138 NO CROSS, NO CROWN. 

Philip and Peter undeceived the people. But what was 
Peter's answer and judgment ? " Thy money (says he) 
perish with thee : thou hast neither part nor lot in this mat- 
ter : thou art in the gall of bitterness, and in the bond of 
iniquity :" # a dismal sentence. Besides, it tends to luxury, 
and rises often out of it ; for from having much they spend 
much, and so become poor by luxury : such are covetous 
to get, to spend more, which temperance would prevent. 
For if men would not, or could not, by good laws well exe- 
cuted, and a better education, be so lavish in their tables, 
houses, furniture, apparel and gaming, there would be no 
such temptation to covet earnestly after what they could 
not spend : for there is but here and there a miser that loves 
money for money's sake. 

Sect. 13. Which leads to the last and basest part of co- 
vetousness, which is yet the most sordid ; to wit, Hoarding 
up, or keeping money unprofitably, both to others and them- 
selves too. This is Solomon's miser, "that makes him- 
self rich, and hath nothing :"f a great sin in the sight of 
God. He complained of such, as had stored up the labors 
of the poor in their houses ; he calls it their spoils, and that 
it is a grinding of the poor, because they see it not again. J 
But he blesseth those that consider the poor, and command- 
eth every one, " to open freely to his brother that is in 
need ;"§ not only he that is spiritually, but naturally so ; and, 
not to withhold his gift from the poor. The apostle charged 
Timothy in the sight of God, and before Jesus Christ, " that 
he fail not to charge them that are rich in this world, that 
they trust not in their uncertain riches, but in the living 
God, who giveth liberally ; and that they do good with 
them, that they may be rich in good works."|| Riches are 
apt to corrupt ; and that which keeps them sweet and best, 
is charity : he that uses them not, gets them not for the end 
for which they are given ; but loves them for themselves, 
and not their service. The avaricious is poor in his wealth : 
he wants for fear of spending ; and increases his fear with 
his hope, which is his gain ; and so tortures himself with 
his pleasure : the most like to the man that hid his talent in 

* Acts viii., 9 — 24. f Prov. xvii., 7. J Isa. iii., 14, 15. 

§ Psal. xli., 1 ; Deut. xv., 7. || 1 Tim. vi., 17. 



NO CROSS, NO CROWN. 139 

a napkin, of all others ; for this man's talents are hid in his 
bags out of sight, in vaults, under boards, behind wainscots ; 
else upon bonds and mortgages, growing but as under 
ground ; for it doeth good to none. 

Sect. 14. This covetous man is a monster in nature ; 
for he has no bowels ; and is like the poles, always cold. 
An enemy to the state, for he spirits their money away. 
A disease to the body politic, for he obstructs the circula- 
tion of the blood, and ought to be removed by a purge of 
the law ; for these are vices at heart, that destroy by whole- 
sale. The covetous, he hates all useful arts and sciences as 
vain, lest they should cost him something the learning ; 
w T herefore ingenuity has no more place in his mind than in 
his pocket. He lets houses fall, and highways poach, to 
prevent the charge of repairs ; and for his spare diet, plain 
clothes, and mean furniture, he would place them to the 
account of moderation. O monster of a man ! that can 
take up the cross for covetousness, and not for Christ. 

Sect. 15. But he pretends negatively to some religion 
too ; for he always rails at prodigality, the better to cover 
his avarice. If you should bestow a box of spikenard on a 
good man's head, to save money, and to show righteous, he 
tells you of the poor ; but if they come, he excuses his want 
of charity with the unworthiness of the object, or the 
causes of his poverty, or that he can bestow his money 
upon those that deserve it better ; who rarely opens his 
purse till quarter-day, for fear of losing it. 

Sect. 16. But he is more miserable than the poorest ; 
for he enjoys not what he yet fears to lose ; they fear not 
what they do not enjoy. Thus he is poor by overvaluing 
his wealth ; but he is wretched, that hungers with money 
in a cook's shop : yet having made a god of his gold, who 
knows, but he thinks it unnatural to eat what he worships 1 

Sect. 17. But which aggravates this sin, I have myself 
once known some, that to get money, have wearied them- 
selves into the grave ; and to be true to their principle, 
when sick, would not spare a fee to a doctor to help the 
poor slave to live ; and so died to save charges ; a con- 
stancy that canonizes them martyrs for money. 

Sect. 18. But now let us see what instances the scrip- 
ture will give us in reproof of the sordid hoarders and 



140 NO CROSS, NO CROWN. 

hiders of money. A good-like young man came to Christ, 
and inquired the way to eternal life : Christ told him he 
knew the commandments : he replied, he had kept them 
from his youth (it seems he was no loose person, and indeed 
such are usually not so, to save charges) : " and yet lackest 
thou one thing (saith Christ), sell all, distribute it to the 
poor, and thou shalt have treasure in heaven, and come and 
follow me." It seems Christ pinched him in the sore place : 
he hit the mark, and struck him to the heart, who knew his 
heart : by this he tried how well he had kept the command- 
ments, to love God above all. It is said, the young man 
was very sorrowful, and went his way : and the reason 
which is given, is, that he was very rich. The tides met, 
money and eternal life ; contrary desires : but w T hich pre- 
vailed ? alas ! his riches. But what said Christ to this ? 
" How hardly shall they that have riches enter into the 
kingdom of God V He adds, " It is easier for a camel to 
go through a needle's eye, than for a rich man to enter into 
the kingdom of heaven ;" tHat is, such a rich man, to wit, a 
covetous rich man, to whom it is hard to do good with 
what he has : it is more than an ordinary miracle ; O who, 
then, would be rich and covetous ! It was upon these rich 
men that Christ pronounced his wo, saying, " Wo unto you 
that are rich, for ye have received your consolation here :" 
What ! none in the heavens ? no, unless you become willing 
to be poor men, can resign all, live loose to the world, have 
it at arm's end, yea, underfoot, a servant, and not a master. 
Sect. 19. The other instance is a very dismal one too: 
it is that of Ananias and Sapphira. In the beginning of 
apostolic times, it was customary for those who received the 
word of life, to bring w 7 hat substance they had, and lay it at 
the apostles' feet : of these Joses, surnamed Barnabas, was 
exemplary. Among the rest, Ananias, and his wife Sap- 
phira, confessing to the truth, sold their possession, but 
covetously reserved some of the purchase-money from the 
common purse to themselves, and brought a part for the 
whole, and laid it at the apostle's feet. But Peter, a plain 
and a bold man, in the majesty of the Spirit, said, " Ana- 
nias, why hath Satan filled thine heart to lie to the Holy 
Ghost ; and to keep back part of the price of the land ? 
whilst it remained, was it not thine own ? and after it was 



NO CROSS, NO CROWN. 141 

sold, was it not in thine own power ? why hast thou con- 
ceived this thing in thine heart ? thou hast not lied unto men, 
but unto God." But what followed this covetousness and 
hypocrisy of Ananias 1 Why, Ananias hearing these 
words, " he fell down, and gave up the ghost." The like 
befel his wife, being privy to the deceit their avarice had 
led them to. And it is said, that " great fear came upon all 
the church, and those that heard of these things :" and also 
should on those that now read them. For if this judgment 
was shown and recorded, that w T e should bew T are of the like 
evils, what will become of those, that under the profession 
of Christianity, a religion that teaches men to live loose from 
the world, and to yield up all to the will and service of 
Christ and his kingdom, not only retain a part, but all ; and 
cannot part with the least thing for Christ's sake. I beseech 
God to incline the hearts of my readers to w T eigh these 
things. This had not befallen Ananias and Sapphira, if 
they had acted as in God's presence, and with that entire 
love, truth and sincerity, that became them. O that people 
would use the light that Christ has given them, to search 
and see how far they are under the power of this iniquity ! 
For would they but w T atch against the love of the world, 
and be less in bondage to the things that are seen, which are 
temporal, they would begin to set their hearts on things 
above, that are of an eternal nature. Their life would be 
hid w r ith Christ in God, out of the reach of all the uncer- 
tainties of time, and troubles and changes of mortality. 
Nay, if people w T ould but consider how hardly riches are 
got, how uncertainly they are kept, the envy they bring ; 
that they can neither make a man wise, nor cure diseases, 
nor add to life, much less give peace in death : no, nor 
hardly yield any solid benefit above food and raiment, 
which may be had without them, and that if there be any 
good use for them, it is to relieve others in distress ; being 
but stewards of the plentiful providences of God, and con- 
sequently accountable for our stewardship : if, I say, these 
considerations had any room in our minds, we should not 
thus post to get, nor care to hide and keep, such a mean and 
impotent thing. O that the cross of Christ, which is the 
Spirit and Power of God in man, might have more place in 
the soul, that it might crucify us more and more to the world, 



142 NO CROSS, NO CROWN. 

and the world to us ; that, like the days of paradise, the 
earth might again be the footstool ; and the treasure of the 
earth a servant, and not a god, to man ! Many have writ 
against this vice ; three I will mention. 

Sect. 20. William Tindal, that worthy apostle of the 
English reformation, has an entire discourse, to which I 
refer the reader, entitled, " The Parable of the Wicked 
Mammon." The next is — 

Sect. 21. Peter Charron, a famous Frenchman, and in 
particular for the book he wrote of Wisdom, hath a chapter 
against covetousness, part of which take as folio weth: 
" To love and affect riches, is covetousness : not only the love 
and affection, but also every over-curious care and industry 
about riches. The desire of goods, and the pleasure we 
take in possessing them, is grounded only upon opinion : 
the immoderate desire to get riches is a gangrene in our 
souls, which, with a venomous heat, consumeth our natural 
affections, to the end it might fill us with virulent humors. 
So soon as it is lodged in our hearts, all honest and natural 
affection, which we owe either to our parents or friends, or 
ourselves, vanisheth away : all the rest, in respect of our profit, 
seemeth nothing ; yea, we forget in the end, and condemn 
ourselves, our bodies, our minds, for this transitory trash ; 
and as our proverb is, " We sell our horse to get us hay." 
Covetousness is the vile and base passion of vulgar fools, 
who account riches the principal good of a man, and fear 
poverty as the greatest evil ; and not contenting themselves 
with necessary means, which are forbidden no man, w r eigh 
that is good in a goldsmith's balance, when nature has 
taught us to measure it by the ell of necessity. For, what 
greater folly can there be than to adore that which nature 
itself hath put under our feet and hidden in the bowels of 
the earth, as unworthy to be seen ; yea, rather to be con- 
temned and trampled under foot ? This is that which the 
sin of man hath only torn out of the entrails of the earth, 
and brought unto light to kill himself. We dig out the 
bowels of the earth, and bring to light those things for 
which we would fight : we are not ashamed to esteem 
those things most highly which are in the lowest parts of 
the earth. Nature seemeth even in the first birth of gold, 
and the womb from whence it proceedcth, after a sort, to 



NO CROSS, NO CROWN. 143 

have presaged the misery of those that are in love with it ; 
for it hath so ordered the matter, that in those countries 
where it groweth there groweth with it neither grass, nor 
plant, nor other thing that is worth anything : as giving us 
to understand thereby that in those minds where the desire 
of this metal groweth, there cannot remain so much as a 
spark of true .honor and virtue. For what thing can be 
more base than for a man to degrade and to make himself 
a servant and a slave to that which should be subject unto 
him ? Riches serve wise men, but command a fool : for a 
covetous man serveth his riches, and not they him : and he 
is said to have goods as he hath a fever which holdeth and 
tyrannizeth over a man, not he over it. What thing more 
vile than to love that which is not good, neither can make 
a good man? yea, is common, and in the possession of 
the most wicked in the world ; which many times perverts 
good manners, but never amends them ? without which so 
many wise men have made themselves happy, and by which 
so many wicked men have come to a wicked end. To be 
brief ; what thing more miserable than to bind the living to 
the dead, as Mezentius did, to the end their death might be 
languishing and the more cruel ; to tie the spirit unto the 
excrement and scum of the earth, to pierce through his own 
soul with a thousand torments, which this amorous passion 
of riches brings with it ; and to entangle himself with the 
ties and cords of this malignant thing, as the scripture calls 
them ; which doth likewise term them thorns and thieves, 
which steal away the heart of man, snares of the devil, 
idolatry, and the root of all evil. And truly, he that shall 
see the catalogue of those envies and molestations which 
riches engender into the heart of man, as their proper thun- 
derbolt and lightning, they would be more hated than they 
are now loved. Poverty wants many things, but covetous- 
ness all : a covetous man is good to none, and worse to 
himself." Thus much of Charron, a wise and great man. 
My next testimony is yielded by an author not unlikely to 
take with some sort of people for his wit ; may they equally 
value his morality, and the judgment of his riper time. 

Sect. 22. Abraham Cowley, a witty and ingenious man, 
yielded us the other testimony : of avarice ho writeth us : 
" There are two sorts of avarice ; the one is but a bastard- 



144 NO CROSS, NO CROWN. 

kind, and that is a rapacious appetite of gain ; not for his 
own sake, but for the pleasure of refunding it immediately 
through all the channels of pride and luxury. The other is 
the true kind, and properly so called, which is a restless 
and unsatiable desire of riches, not for any further end or 
use, but only to hoard and preserve, and perpetually increase 
them. The covetous man of the first kind is like a greedy 
ostrich, which devoureth any metal, but it is with an intent 
to feed upon it, and in effect it maketh a shift to digest and 
excern it. The second is like the foolish chough, which 
loveth to steal money only to hide it. The first doeth 
much harm to mankind, and a little good to some few ; the 
second doeth good to none, no, not to himself. The first 
can make no excuse to God or angels, or rational men, for 
his actions : the second can give no reason or color, not to 
the Devil himself, for what he doeth : he is a slave to Mam- 
mon without wages. The first maketh a shift to be be- 
loved, ay, and envied too, by some people : the second is 
the universal object of hatred and contempt. There is no 
vice hath been so pelted with good sentences, and espe- 
cially by the poets, who have pursued it with satires and 
fables, and allegories and allusions, and moved, as we say, 
every stone to tiing at it ; among all which I do not remem- 
ber a more fine correction than that which was given it by 
one line of Ovid's : 



Multa 



Luxuries desunt, omnia avaritiae. 

Which is, Much is wanting to luxury, all to avarice. To 
w r hich saying I have a mind to add one member, and render 
it thus : Poverty wants some, luxury many, avarice all 
things. Somebody saith of a virtuous and wise man, that 
having nothing, he hath all. This is just his antipodc, who, 
having all things, yet hath nothing. 

And oh ! what man's condition can be worse, 

Than his, whom plenty starves, and blessings curse ? 

The beggars but a common fate deplore : 

The rich poor man 's emphatically pour. 

I wonder how it cometh to pass, that there hath never 
been any law made against him : against him, do I say I I 



NO CROSS, NO CROWN. 145 

mean, for him. As there are public provisions made for all 
other mad-men, it is very reasonable that the king should 
appoint some persons to manage his estate during his life, 
for his heirs commonly need not that care, and out of it to 
make it their business to see, that he should not want ali- 
mony befitting his condition ; which he could never get out 
of his own cruel fingers. We relieve idle vagrants, and 
counterfeit beggars, but have no care at all of these really 
poor men, who are, methinks, to be respectfully treated, in 
regard of their quality. I might be endless against them ; 
but I am almost choked w T ith the superabundance of the 
matter. Too much plenty impoverisheth me, as it doth 
them." Thus much against avarice, that moth of the soul, 
and canker of the mind. 



CHAPTER XIV. 

Sect. 1. Luxury, what is it, and the mischief of it to mankind. An 
enemy to the cross of Christ. 2. Of luxury in diet, how unlike Christ, 
and contrary to scripture. 3. The mischief it does to the bodies, as 
well as minds of people. 4. Of luxury in the excess of apparel, and 
of recreations : that sin brought the first coat: people not to be proud 
of the badge of their misery. 5. The recreations of the times ene- 
mies to virtue : they rise from degeneracy. 6. The end of clothes 
allowable ; the abuse reprehended. 7. The chiefest recreation of 
good men of old, was to serve God, and do good to mankind, and fol- 
low honest vocations, not vain sports and pastimes. 8. The heathens 
knew and did better things. The sobriety of infidels above Christians. 
9. Luxury condemned in the case of Dives. 10. The doctrine of the 
scripture positively against a voluptuous life. 

Sect. 1. I am now come to the other extreme, and that 
is luxury, w T hich is, An excessive indulgence of self in ease 
and pleasure. This is the last great impiety struck at in 
this discourse of the holy cross of Christ, which indeed is 
much of the subject of its mortifying virtue and power. A 
disease as epidemical as killing : it creeps into all stations 
and ranks of men ; the poorest often exceeding their ability 
to indulge their appetite ; and the rich frequently w r allow- 



146 NO CROSS, NO CROWN. 

ing in those things that please the lusts of their eye and 
flesh, and the pride of life ; as regardless of the severe disci- 
pline of Jesus, whom they call Saviour, as if luxury, and 
not the cross, were the ordained way to Heaven. " What 
shall we eat, what shall we drink, and what shall we put 
on ?" once the care of luxurious Heathens, is now the prac- 
tice, and, which is worse, the study, of pretended Chris- 
tians. But let such be ashamed, and repent ; remembering 
that Jesus did not reproach the Gentiles for those things, to 
indulge his followers in them. They that will have Christ 
to be theirs, must be sure to be his, to be like-minded, to 
live in temperance and moderation, as knowing the Lord is 
at hand. Sumptuous apparel, rich unguents, delicate 
washes, stately furniture, costly cookery, and such diver- 
sions as balls, masques, music-meetings, plays, romances, 
&c, which are the delight and entertainment of the times, 
belong not to the holy path that Jesus and his true disciples 
and followers trod to glory ; no, " through many tribulations 
(says none of the least of them) must we enter into the king- 
dom of God." I do earnestly beseech the gay and luxuri- 
ous, into whose hands this discourse shall be directed, to 
consider well the reasons and examples here advanced 
against their way of living ; if haply they may come to 
see how remote it is from true Christianity, and how 
dangerous to their eternal peace. God Almighty by his 
grace soften their hearts to instruction, and shed abroad his 
tender love in their souls, that they may be overcome to 
repentance, and to the love of the holy way of the cross of 
Jesus, the blessed Redeemer of men. For they cannot 
think that he can benefit them, while they refuse to lay 
down their sins for the love of him that laid down his life 
for the love of them : or that he will give them a place in 
heaven, that refuse him any in their hearts on earth. But 
let us examine luxury in all its parts. 

Sect. 2. Luxury has many parts ; and the first that is 
forbidden by the self-denying Jesus, is the belly : " Take 
no thought (says he to his disciples), saying, what shall we 
eat, or what shall we drink ? — for alter these things do the 
Gentiles seek :"*' as if he had said, the uneircumcised, the 
Heathen, such as live without the true God, and make a god 

* Matt, vi., 31, 32. 



NO CROSS, NO CROWN. 147 

of their belly, whose care is to please their appetite, more 
than to seek God and his kingdom ; you must not do so, but 
" seek you first the kingdom of God, and his righteousness, 
and all other things shall be added." That which is con- 
venient for you will follow : let everything have its time 
and order. 

This carries a serious reprehension to the luxurious 
eater and drinker, who is taken up with an excessive 
care of his palate and belly, what he shall eat, and what he 
shall drink ; who being often at a loss what to have 
next, therefore has an officer to invent, and a cook to dress, 
disguise, and drown the species, that it may cheat the eye, 
look new and strange ; and all to excite an appetite, or 
raise an admiration. To be sure there is great variety, and 
that curious and costly : the sauce, it may be, dearer than 
the meat : and so full is he fed, that without it he can scarce 
find out a stomach ; which is to force an hunger, rather 
than to satisfy it. And as he eats, so he drinks ; rarely for 
thirst, but pleasure : to please his palate. For that purpose 
be will have divers sorts, and he must taste them all : one, 
however good, is dull and tiresome ; variety is more de- 
lightful than the best, and therefore the w T hole world is 
ittle enough to fill his cellar. But were he temperate in 
lis proportions, his variety might be imputed rather to 
curiosity than luxury. But what the temperate man uses 
is a cordial, he drinks by full draughts, till, inflamed by 
excess, he is fitted to be an instrument of mischief, if not to 
others, always to himself; whom, perhaps, at last he knows 
lot ; for such brutality are some come to, they will sip 
themselves out of their own knowledge. This is the lust of 
:he flesh, that is not of the Father, but of the world ; for 
ipon this comes in the music and dance, and mirth, and the 
aughter which is madness,* that the noise of one pleasure 
nay drown the iniquity of another, lest his own heart should 
deal too plainly with him. Thus the luxurious live : " they 
brget God, they regard not the afflicted." O that the 
sons and daughters of men would consider their wanton- 
less and their iniquity in these things ! How ill do they re- 
mite the goodness of God in the use and abuse of the 

* Eccl. ii., 2. 



148 NO CROSS, NO CROWN. 

plenty he yields them : how cruel are they to his creatures, 
how lavish of their lives and virtue, how thankless for 
them ; forgetting the giver, and abusing the gift by their 
lusts ; and despising counsel, and casting instruction behind 
them. They lose tenderness, and forget duty, being swal- 
lowed up of voluptuousness ; adding one excess to another. 
God rebuked this sin in the Jews by the prophet Amos : 
" Ye that put far away the evil day, and cause the seat of 
violence to come near ; and be upon beds of ivory, and 
stretch themselves upon their couches, and eat the lambs 
out of the flock, and the calves out of the stall : and chant 
to the sound of the viol, and invent to themselves instru- 
ments of music, like David : that drink wine in bowls, and 
anoint themselves with chief ointment : but they are not 
grieved for the affliction of Joseph."* — These, it seems, were 
the vices of the degenerate Jews, under all their pretence 
to religion ; and are they not of Christians at this day ? 
Yea, they are ; and these are the great parts of luxury 
struck at in this discourse. Remember Dives, with all his 
sumptuous fare, went to hell ; and the apostle pronounces 
heavy woes upon those " whose God is their belly ;" for such 
" glory in their shame."f 

Christ places these things to the courts of worldly kings, 
not his kingdom ; making them unseemly in his followers ; 
his feast therefore, which was his miracle, to the multitude, 
was plain and simple ; enough, but without curiosity, or the art 
of cookery ; and it went down well, for they were hungry ; the 
best and fittest time to eat. And the apostle, in his direc- 
tions to his much beloved Timothy, debases the lovers of 
worldly fulness ; advising him to " godliness and content, 
as the chiefest gain :" adding, " and having food and rai- 
ment, let us therewith be content."! Behold the abstemi- 
ous, and most contented life of those royal pilgrims, the 
sons of heaven, and immortal offspring of the great power 
of God ; they were in fasts and perils often, and eat what 
was set before them ; and in all conditions learnt to be con- 
tented. O blessed men ! O blessed spirits ! let my soul 
dwell with yours for ever ! 

Sect. 3. But the diseases which luxury begets and nour- 

* Amosvi., 3— G. t Phil, iii., 19. t 1 Tim. vi.,6— 11. 



NO CROSS, NO CROWN. 149 

ishes, makes it an enemy to mankind ; for besides the mis- 
chief it brings to the souls of people, it undermines health, 
and shortens the life of man, in that it gives but ill nourish* 
ment, and so leaves and feeds corrupt humors, whereby 
the body becomes rank and foul, lazy and scorbutic ; unfit 
for exercise, and more for honest labor. The spirits being 
thus loaded with ill flesh, and the mind effeminated, a man 
is made unactive, and so unuseful in civil society ; for idle- 
ness follows luxury, as well as diseases. These are the 
burdens of the world, devourers of good things, self-lovers, 
and so forgetters of God ; but (which is sad, and yet just) 
the end of those that forget God, is to be turned into hell.* 

Sect. 4. But there is another part of luxury, which has 
great place with vain man and woman, and that is the gor- 
geousness of apparel ; one of the foolishest, because most 
costly, empty and unprofitable excesses people can well be 
guilty of. We are taught by the scriptures of truth to be- 
lieve that sin brought the first coat ; and if consent of writers 
be of force, it was as well without as within : to those that 
so believe, I direct my discourse, because they, I am sure, 
are the generality. I say, if sin brought the first coat, poor 
Adam's offspring have little reason to be proud or curious 
in their clothes ; for it seems their original was base, and the 
finery of them will neither make them noble, nor man inno- 
cent again.f But doubtless blessed was that time, when in- 
nocence, not ignorance, freed our first parents from such 
shifts : they were then naked and knew no shame ; but sin 
made them ashamed to be longer naked. Since therefore 
guilt brought shame, and shame an apron and a coat, how 
very low are they fallen, that glory in their shame, that are 
proud of their fall ! for so they are that use care and cost 
to trim and set off the very badge and livery of that lament- 
able lapse. It is all one, as for a man that had lost his nose 
by a scandalous distemper, to take pains to set out a false 
one, in such shape and splendor, as should give but the 
greater occasion for all to gaze upon him ; as if he would 
tell them, he had lost his nose, for fear they should think he 
had not. But would a wise man be in love with a false nose, 
though ever so rich, and however finely made ? Surely no : 

* Psal. ix., 17. f Gen. iii., 21. 



150 NO CROSS, NO CROWN. 

and shall people that call themselves Christians, show so 
much love for clothes, as to neglect innocence, their first 
clothing ? Doth it not show what cost of time, pains, and 
money, people are at to set off their shame, with the great- 
est show and solemnity of folly ? is it not to delight in the 
effect of that cause, which they rather should lament ? If a 
thief were to wear chains all his life, would their being gold, 
and well made, abate his infamy ? to be sure his being choice 
of them would increase it. Why, this is the very case of 
the vain fashion-mongers of this shameless age: yet will 
they be Christians, judges in religion, saints, what not ? O 
miserable state indeed ! to be so blinded by the lust of the 
eye, the lust of the flesh, and the pride of life, as to call 
shame decency, and to be curious and expensive about that 
which should be their humiliation. And not only are they 
grown in love with these vanities, and thereby express how 
wide they are from primitive innocence ; but it is notorious 
how many fashions have been and are invented on purpose 
to excite lust : which still puts them at a greater distance 
from a simple and harmless state, and enslaves their minds 
to base concupiscence. 

Sect. 5. Nor is it otherwise with recreations, as they 
call them ; for these are nearly related. Man was made a 
noble, rational, grave creature : his pleasure stood in his 
duty, and his duty in obeying God ; which was to love, 
fear, adore, and serve him : and in using the creation with 
true temperance and godly moderation : as knowing well 
that the Lord, his judge, was at hand, the inspector and 
rewarder of his works. In short, his happiness was in his 
communion with God ; his error was to leave that conver- 
sation, and let his eyes wander abroad to gaze on transitory 
things. If the recreations of the age were as pleasant and 
necessary as they are said and made to be, unhappy then 
would Adam and Eve have been, that never knew them. 
But had they never fallen, and the world not been tainted 
by their folly and ill example ; perhaps man had never 
known the necessity or use of many of these things. Sin 
gave them birth, as it did the other ; they were afraid of 
the presence of the Lord, which was the joy of their inno- 
cency, when they had sinned ; and then their minds wan- 
dered, sought other pleasures, and began to forget God ; as 



NO CROSS, NO CROWN. 151 

he complained afterwards by the prophet Amos : " They 
put far away the evil day : thay eat the iat of the flock : 
they drink wine in bowls : they anoint themselves with the 
chief perfumes : they stretch themselves upon beds of ivory ; 
they chant to the sound of the viol, and invent unto them- 
selves instruments of music, like David, not heeding or re- 
membering the afflictions and captivity of poor Joseph ;" # 
him they wickedly sold, innocency was quite banished, and 
shame soon began to grow a custom till they were grown 
shameless in the imitation. And truly, it is now no less a 
shame to approach primitive innocence by modest plainness, 
than it was matter of shame to Adam that he lost it, and 
became forced to tack fig-leaves for a covering. Where- 
fore in vain do men and women deck themselves with spe- 
cious pretences to religion, and flatter their miserable souls 
with the fair titles of Christian, innocent, good, virtuous, 
and the like, while such vanities and follies reign. Where- 
fore to you all, from the eternal God, I am bound to de- 
clare, " you mock him that will not be mocked, and de- 
ceive yourselves ;"f such intemperance must be denied, and 
you must know yourselves changed, and more nearly ap- 
proach to primitive purity, before you can be entitled to 
what you do but now usurp ; " for none but those who are 
led by the Spirit of God, are the children of God,"J which 
guides into all temperance and meekness. 

Sect. 6. But the Christian world, as it would be called, 
is justly reprovable, because the very end of the first insti- 
tution of apparel is grossly perverted. The utmost service 
that clothes originally were designed for, when sin had 
stripped them of their native innocence, was, as hath been 
said, to cover their shame, therefore plain and modest : next, 
to fence out cold, therefore substantial : lastly, to declare 
sexes, therefore distinguishing. So that then necessity pro- 
voked to clothing, now pride and vain curiosity : in former 
times some benefit obliged, but now wantonness and plea- 
sure : then they minded them for covering, but now that is 
the least part ; their greedy eyes must be provided with 
gaudy superfluities ; as if they made their clothes for trim- 
ming, to be seen rather than worn ; only for the sake of 

* Amos vi., 3, 4, 5, 6. f Gal. vi., 7. $ Rom. viii., 14 ; Gal. v., 24. 
3 



152 NO CROSS, NO CROWN. 

other curiosities that must be tacked upon them, although 
they neither cover shame, fence from cold, nor distinguish 
sexes ; but signally display their wanton, fantastic, full-fed 
minds, that have them. 

Sect.7. Then the best recreations were to serve God, be 
just, follow their vocations, mind their flocks, do good, ex- 
ercise their bodies in such manner as was suitable to gravity, 
temperance and virtue ; but now that word is extended to 
almost every folly that carries any appearance above open 
scandalous filth, detested of the very actors when they had 
done it : so much are men degenerated from Adam in his 
disobedience ; so much more confident and artificial are 
they grown in all impieties : yea, their minds, through cus- 
tom, are become so very insensible of the inconveniency 
that attends the like follies, that what was once mere neces- 
sity, a badge of shame, at best but a remedy, is now the 
delight, pleasure, and recreation of the age. How ignoble 
is it ! how ignominious and unworthy of a reasonable crea- 
ture ! man which is endued with understanding fit to con- 
template immortality, and made a companion, if not supe- 
rior, to angels, that he should mind a little dust ; a few 
shameful rags ; inventions of mere pride and luxury ; toys 
so apish and fantastic ; entertainments so dull and earthy, 
that a rattle, a baby, a hobby-horse, a top, are by no means 
so foolish in a simple child, nor unworthy of his thoughts, 
as are such inventions of the care and pleasure of men. It 
is a mark of great stupidity, that such vanities should exer- 
cise the noble mind of man, and image of the great Creator 
of heaven and earth. 

Sect. 8. Of this many among the very heathens of old 
had so clear a prospect, that they detested all such vanity ; 
looking upon curiosity in apparel, and that variety of re- 
creations now in vogue and esteem with false Christians, to 
be destructive of good manners, in that it more easily stole 
away the minds of people from sobriety to wantonness, 
idleness, effeminacy, and made them only companions for 
the beast that perishes : witness those famous men, Anaxa- 
goras, Socrates, Plato, Aristides, Cato, Seneca, Epictetus, 
&c, who placed true honor and satisfaction in nothing be- 
low virtue and immortality. Nay, such are the remains of 
innocence among some Moors and Indians in our times, 






NO CROSS, NO CROWN. 153 

that they do not only traffic in a simple posture, but if a 
Christian, though he must be an odd one, fling out a filthy 
word, it is customary with them, by way of moral, to 
bring him water to purge his mouth. How much do the 
like virtues, and reasonable instances, accuse people pro- 
fessing Christianity, of gross folly and intemperance ? O 
that men and women had the fear of God before their eyes ! 
and that they were so charitable to themselves, as to re- 
member whence they came, what they are doing, and to 
what they must return ; that so, more noble, more virtuous, 
more rational and heavenly things might be the matters of 
their pleasure and entertainment ! that they would be once 
persuaded to believe how inconsistent the folly, vanity, and 
conversation they are mostly exercised in, really are with 
the true nobility of a reasonable soul ; and let that just 
principle which taught the Heathens, teach them, lest it be 
found more tolerable for Heathens than such Christians in 
the day of account ! For if their shorter notions, and more 
imperfect sense of things, could yet discover so much vanity ; 
if their degree of light condemned it, and they, in obedi- 
ence thereunto, disused it, doth not it behove Christians 
much more ? Christ came not to extinguish, no, but to im- 
prove that knowledge : and they who think they need do 
less now than before, had need to act better than they think. 
I conclude, that the fashions and recreations now in repute 
are very abusive of the end of man's creation ; and that 
the inconveniences that attend them, as wantonness, idle- 
ness, prodigality, pride, lust, respect of persons, witness a 
plume of feathers, or a lace-coat, in a country village, what- 
ever be the man that wears them, with the like fruits, are 
repugnant to the duty, reason, and true pleasure of man, 
and absolutely inconsistent with that wisdom, knowledge, 
manhood, temperance, industry, which render man truly 
noble and good. 

Sect. 9. Again, these things which have been hitherto 
condemned, have never been the conversation or practice 
of the holy men and women of old times, whom the scrip- 
tures recommend for holy examples, worthy of imitation. 
Abraham, Isaac, and Jacob, were plain men, -and princes, 
as graziers are, over their families and flocks. They were 
not solicitous of the vanities so much lived in by the peo- 



154 NO CROSS, NO CROWN. 

pie of this generation, for in all things they pleased God by 
faith. The first forsook his father's house, kindred and 
country ; a true type or figure of that self-denial all must 
know, that would have Abraham to their father. They 
must not think to live in those pleasures, fashions and cus- 
toms they are called to leave ; no, but part with all, in 
hopes of the great recompense of reward, " and that better 
country, which is eternal in the heavens."* The prophets 
were generally poor mechanics ; one a shepherd, another 
an herdsman, &c. They often cried out upon the full-fed, 
wanton Israelites to repent, to fear and dread the living 
God, to forsake the sins and vanities they lived in ; but they 
never imitated them. John Baptist, the messenger of the 
Lord, who was sanctified in his mother's womb, preached 
his embassy to the world in a coat of camel's hair, a rough 
and homely garment. Nor can it be conceived that Jesus 
Christ himself was much better apparelled, who, according 
to the flesh, was of poor descent, and in life of great plain- 
ness ; inasmuch that it was usual in way of derision to say, 
" Is not this Jesus the son of Joseph a carpenter ?"f And 
this Jesus tells his followers, that as for soft raiment, gor- 
geous apparel and delicacies, they were for king's courts ; 
implying, that he and his followers were not to seek after 
those things ; but seems thereby to express the great differ- 
ence that was betwixt the lovers of the fashions and cus- 
toms of the world, and those whom he had chosen out of it. 
And he did not only come in that mean and despicable 
manner himself, that he might stain the pride of all flesh, 
but therein became exemplary to his followers, what a self- 
denying life they must lead, if they w T ould be his true dis- 
ciples. Nay, he farther leaves it with them in a parable, 
to the end that it might make the deeper impression, and 
that they might see how inconsistent a pompous worldly- 
pleasing life is with the kingdom he came to establish and 
call men to the possession of: and that is the remarkable 
story of Dives ; who is represented, first, as a rich man ; 
next, as a voluptuous man in his rich apparel, his many 
dishes, and his pack of dogs; and lastly, as an uncharitable 



* Heb. xi ; Amos vii., 15, 1G. 

f Luke i., 15; Malt, iii., 1—4; Matt, xiii., 55: Mark vi., 3; Luke vii., 25. 



NO CROSS, NO CROWN. 155 

man, one who was more concerned how to please the lust 
of the eye, the lust of the flesh, and the pride of life, and 
fare sumptuously every day, than to take compassion of 
poor Lazarus at his gate ; no, his dogs were more pitiful 
and kind than he. But what was the doom of this jolly 
man, this great Dives ? We read it was everlasting tor- 
ment ; but that of Lazarus eternal joy with Abraham, 
Isaac, and Jacob, in the kingdom of God. In short, Laza- 
rus was a good man, the other a great man ; the one poor 
and temperate, the other rich and luxurious : there are too 
many of them alive ; and it were well, if his doom might 
awaken them to repentance. 

Sect. 10. Nor were the twelve apostles the immediate 
messengers of the Lord Jesus Christ, other than poor men, 
one a fisherman, another a tentmaker ; and he that was of 
the greatest, though perhaps not the best employment, was 
a custom-gatherer. So that it is very unlikely that any of 
them were followers of the fashions of the world : nay, they 
were so far from it, that, as became the followers of Christ, 
they lived poor, afflicted, self-denying lives ; bidding the 
churches to walk as they had them for examples. And to 
shut up this particular, they gave this pathetical account of 
the holy women in former times, as an example of godly 
temperance, namely, that first they did expressly abstain 
from gold, silver, braided hair, fine apparel, or such like ; 
and next, " that their adornment was a meek and quiet 
spirit, and the hidden man of the heart, which are of great 
price with the Lord :" affirming, " that such as live in plea- 
sure, are dead whilst they live f* for that the cares and 
pleasures of this life choke and destroy the seed of the king- 
dom, and quite hinder all progress in the hidden and divine 
life. Wherefore we find, that the holy men and women of 
former times were not accustomed to these pleasures and 
vain recreations : but having their minds set on things 
above, sought another kingdom ; which consists in " righte- 
ousness, peace, and joy to the Holy Spirit ; who having 
obtained a good report, entered into their eternal rest,"f 
therefore their works follow and praise them in the gates. 

* Mat. iv., IS; ix., 9; Acts xviii., 1, 2, 3; John xiii., 5; 1 Cor. iv., 9, 
10, 11, 12, 13, 14; Phil, iii., 17; 1 Pet. ii., 21 ; Jam. i., 15, 20; 1 Pet iii., 
4, 5; 1 Tim. v., 6; Luke viii., 14. 

| Heb. xii., 2, 14, 15, 16; iv., 9; Rev. xiv., 13, 



156 NO CROSS, NO CROWN, 



CHAPTER XV. 

Sect. 1. The judgments of God denounced upon the Jews for their lux- 
ury ) all ranks included. 2. Christ charges his disciples to have a 
care of the guilt of it : a supplication to the inhabitants of England. 
3. Temperance pressed upon the churches by the apostles. 4. An 
exhortation to England to measure herself by that rule. 5. What 
Christian recreations are. 6. Who need other sports to pass away 
their time, are unfit for heaven and eternity. 7. Man has but a few 
days : they may be better bestowed : this doctrine is ungrateful to 
none that would be truly blessed. 8. Not only good is omitted by this 
luxurious life, but evil committed, as breach of marriage and love, loss 
of health and estate, &c, playhouses and stages most instrumental to 
this mischief. 9. How youth is by them inflamed to vanity : what 
mischief comes of revels, gamings, &c. Below the life of noble hea- 
thens. 10. The true disciples of Jesus are mortified in these things : 
the pleasure and reward of a good employment of time. 

Sect. 1. But such excess in apparel and pleasure was not 
only forbid in scripture, but it was the ground of that la- 
mentable message by the prophet Isaiah to the people of 
Israel : " Moreover the Lord saith, because the daughters 
of Zion are haughty, and walk with stretched-forth necks 
and wanton eyes, walking and mincing as they go, and 
making a tinkling with their feet ; therefore the Lord will 
smite with a scab the crown of the head of the daughters 
of Zion, and the Lord will discover their secret parts ; in 
that day the Lord will take away the bravery of their tink- 
ling ornaments, and their cauls, or net-works, in the Hebrew, 
and their round tires like the moon ; the chains and the 
bracelets, and the spangled ornaments ; the bonnets, and 
the ornaments of the legs, and the head-bands, and the tablets, 
and the ear-rings, the rings and nose jewels ; the changea- 
ble suits of apparel, and the mantles, and the wimples, 
and the crisping pins ; the glasses, and the fine linen, and 
the hoods, and the veils : and it shall come to pass, that in- 
stead of sweet smells there shall be a stink ; and instead of 
a girdle a rent ; and instead of well-set hair baldness ; and 
instead of a stomacher a girding of sackcloth, and burning 
instead of beauty ; thy men shall fall by the sword, and thy 









>fO CROSS, ttO CROWNv 157 

mighty in the war : and her gates shall lament and mourn, 
and she, being desolate, shall sit upon the ground."* Be- 
hold, O vain and foolish inhabitants of England and Europe, 
your foily and your doom ! Yet read the prophet Ezekiel's 
vision of miserable Tyre, what punishment her pride and 
pleasure brought upon her : and amongst many other cir- 
cumstances these are some : " These were thy merchants in 
all sorts of things ; in blue clothes and broidered work, and 
in chests of rich apparel, emeralds, purple, fine linen, coral 
and agate, spices, with all the precious stones and gold, 
horses, chariots, &c." For which hear part of her doom, 
** Thy riches and thy fairs, thy merchandise, and all thy 
company, which is in the midst of thee, shall fall into the 
midst of the sea in the day of thy ruin ; and the inhabitants 
of the isles shall be astonished at thee, and their merchants 
hiss at thee ; thou shalt be a terror, and shalt be no more."f 
Thus hath God declared his displeasure against the luxury 
of this wanton world. Yet farther the prophet Zephaniah 
goes, for thus he speaks : " And it shall come to pass, in the 
day of the Lord's sacrifice, that I will punish the princes, 
and the king's children, and all such as are clothed with 
strange apparel."J Of how evil consequence was it in those 
times, for the greatest men to give themselves the liberty of 
following the vain customs of other nations ; or of chang- 
ing the usual end of clothes or apparel, to gratify foolish 
curiosity ? 

Sect. 2. This did the Lord Jesus Christ expressly charge 
his disciples not to be careful about : insinuating that such 
as were, could not be his disciples : for, says he, " Take no 
thought, saying, what shall we eat ? or what shall we 
drink? or wherewithal shall we be clothed? (for after all 
these things do the Gentiles seek) for your heavenly Father 
knoweth that you have need of all these things ; but seek 
ye first the kingdom of God and his righteousness, and all 
these things shall be added unto you."§ Under which of 
eating and drinking, and apparel/ he comprehends all ex- 
ternal things whatsoever; and so much appears, as well 
because they are opposed to the kingdom of God and his 

* Isa, iii., 16—26. j- Ezek, xxvii, % Zepth. i., 8, 

§ Matt, vi., 31, 32, 33, 



158 NO CROSS, NO CROWN 1 , 

righteousness, which are invisible and heavenly thino-g, as 
that those very matters he enjoins them not to be careful 
about, are the most necessary, and the most innocent in 
themselves. If, then, in such cases the minds of his disci- 
ples were not to be solicitous, much less in foolish, super- 
stitious, idle inventions, to gratify the carnal appetites and 
minds of men : so certain it is, that those who live therein 
are none of his followers, but the Gentiles ; and as he else- 
where says, " the nations of the world who know not God."* 
If then the distinguishing mark between the disciples of 
Jesus and those of the world is, that one minds the things 
of heaven and God's kingdom, that " stands in righteous- 
ness, peace and joy in the Holy Ghost,"f being not careful 
in external matters, even the most innocent and necessarv 
and that the other minds eating and drinking, apparel, and' 
the affairs of the world, with the lusts, pleasures, profits, 
and honors that belong to it ; be you entreated for your 
souls' sakes, O inhabitants of England, to be serious, to re- 
flect a while upon yourselves, what care and cost you are 
at of time and money about foolish, nay, vicious things : 
so far are you degenerated from the primitive Christian 
life. What buying and selling, what dealing and chaffer- 
ing, what writing and posting, what toil and labor, what 
noise, hurry, bustle and confusion, what study, what little 
contrivances and overreachings, what eating, drinking 
vanity of apparel, most ridiculous recreations ; in shoi% 
what rising early, going to bed late, expense of precious' 
time, is there about things that perish? View the streets, 
shops, exchanges, plays, parks, coffee-houses, &c. And is 
not the world, this fading world, written upon every face ? 
Say not within yourselves, how otherwise should men live, 
and the world subsist ? the common, though frivolous ob- 
jection : there is enough for all ; let some content them- 
selves with less : a few things plain and decent serve a 
Christian life. It is lust, pride, avarice, that thrust men 
upon such folly : were God's kingdom more the exercise of 
their minds, these perishing entertainments would have but 
little of their time or thoughts. 

Sect. 3. This self-denying doctrine was confirmed and 

* Luke xii., 22—30. f Rom. xiv.. 17. 



NO CROSS, NO CROWN. 159 

enforced by the apostles in their example, as we have al- 
ready shown : and in their precepts, too, as we shall yet 
evince in those two most remarkable passages of Paul and 
Peter ; where they do not only tell us what should be done, 
but also what should be denied and avoided. " In like 
manner I will, that women adorn themselves in modest ap- 
parel : what is that 1 with shamefacedness and sobriety ; 
not with broidered hair, or gold, or pearls, or costly array 
[then it seems these are immodest], but which becometh 
women professing godliness, with good works :"* absolutely 
implying, that those who attire themselves with gold, silver, 
broidered hair, pearls, costly array, cannot, in so doing, be 
women professing godliness ; making those very things to 
be contrary to modesty and what is good ; and consequently 
that they are evil and unbecoming " women professing god- 
liness." To which the apostle Peter joins another precept 
after the like sort, viz., " Whose adorning, let it not be that 
outward adorning of plaiting the hair, and of wearing 
gold, or of putting on of apparel : what then ? but let 
it be the hidden man of the heart, in that which is not cor- 
ruptible, even the ornament of a meek and quiet spirit, 
which is in the sight of God of great price." And as an 
inducement, he adds, " for after this manner in the old time 
the holy* women, who so trusted in God, adorned them- 
selves." Which doth not only intimate that both holy 
women were so adorned, and that it behoves such as 
would be holy and trust in the holy God, to be so adorned; 
but also, that they who used those forbidden ornaments, 
were the women and people of all ages, that, for all their 
talk, were not holy, nor did trust in God." Such are so 
far from trusting in God, that the apostle Paul expressly 
says, that " she that liveth in pleasure is dead to God, 
whilst she liveth :"f and the same apostle further enjoined, 
" that Christians should have their conversation in heaven, 
and their minds fixed on things above : walk honestly as in 
the day, not in rioting and drunkenness, not in chambering 
and wantonness, not in envy and strife : let not fornication, 

* 1 Tim. ii., 9, 10. 

t Note, not a word of men., as if this vanity belonged not to the sex ; let 
them observe that, 
f 1 Tim. v., 6. 

8* 



160 NO CROSS, NO CROWN. 

uncleanness, or covetousness be once named amongst you ; 
neither filthiness, nor foolish talking or jesting, which are 
not convenient ; but rather giving of thanks : and let no 
corrupt communication proceed out of your mouth, but that 
which is good, to the use of edifying, that it may minister 
grace unto the hearers. But put ye on the Lord Jesus 
Christ, and make no provision for the flesh, to fulfil the de- 
sires thereof. And grieve not the Holy Spirit ; intimating 
such conversation doth; but be ye followers of God as 
dear children : walk circumspectly, not as fools, but as 
wise ; redeeming the time, because the days are evil."* 

Sect. 4. By this measure yourselves, O inhabitants of this 
land, who think yourselves wronged if not accounted 
Christians : see what proportion your life and spirit bear 
with these most holy and self-denying precepts and exam- 
ples. Well, my friends, my soul mourns for you : I have 
been with and among you : your life and pastime are not 
strangers to my notice ; and with compassion, yea, inex- 
pressible pity, I bewail your folly. O that you would be 
wise ! O that the just principle in yourselves were heard ! 
O that eternity had time to plead a little with you ! Why 
should your beds, your glasses, your clothes, your tables, 
your loves, your plays, your parks, your treats, your recre- 
ations (poor perishing joys) have all your souls, your time, 
your care, your purse, and consideration ? be ye admon- 
ished, I beseech you, in the name of the living God, by one 
that some of you know hath had his share in these things, 
and consequently time to know how little the like vanities 
conduce to true and solid happiness. No, my friends, God 
Almighty knows, and would to God, you would believe and 
follow me, they end in shame and sorrow. Faithful is that 
most Holy One, who hath determined, that every man and 
woman shall reap what they sow: and will not trouble, 
anguish, and disappointment, be a sad and dreadful harvest 
for you to reap, for all your mis-spent time, and substance 
about superfluities and vain recreations ? Retire then : 
quench not the Holy Spirit in yourselves ; redeem your 
precious abused time ; frequent such conversation as may 

* 1 Phil, iii., 20 ; Col. iii., 1, 2, 3, 4 ; Rom. xiii., 13, 14 ; Eph. v., 2, 3 ; 
iv., 29; Rom. xiii., 14; Eph. iv.,30 ; v., 1, 15, 16. 



NO CROSS, NO CROWN. 161 

help you against your evil inclinations ; so shall you follow 
the examples, and keep the precepts of Jesus Christ, and all 
his followers. For hitherto we have plainly demonstrated, 
that no such way of living, as is in request among you of 
the land, ever was, or can be truly Christian. 

Sect. 5. But the best recreation is to do good : and all 
Christian customs tend to temperance, and some good and 
beneficial end ; which more or less may be in every action. 
For instance : if men and women would be diligent to fol- 
low their respective callings, frequent the assemblies of reli- 
gious people, visit sober neighbors to be edified, and 
wicked ones to reform them ; be careful in the tuition of 
their children, exemplary to their servants, relieve the neces- 
sitous, see the sick, visit the imprisoned, administer to their 
infirmities and indispositions, endeavor peace amongst 
neighbors : also study moderately such commendable and 
profitable arts as navigation, arithmetic, geometry, hus- 
bandry, gardening, handicraft, medicine, &c. And, that 
women spin, sow, knit, weave, garden, preserve, and the like 
housewifely and honest employments, the practice of the 
greatest and noblest matrons and youth among the very 
Heathens, helping others, who for want are unable to keep 
servants, to ease them in their necessary affairs ; often and 
private retirements from all worldly objects, to enjoy the 
Lord : secret and steady meditations on the divine life and 
heavenly inheritance : w r hich to leave undone, and prose- 
cute other things, under the notion of recreations, is accursed 
lust and damnable impiety. It is most vain in any to object, 
that they cannot do these always, and therefore, why may 
not they use these common diversions ? For I ask, what 
would such be at ? what would they do ? and what would 
they have ? They that have trades, have not time enough 
to do the half of what hath been recommended. And as 
for those who have nothing to do, and indeed do nothing, 
which is worse, but sin, which is worst of all, here is variety 
of pleasant, of profitafre, nay, of very honorable employ- 
ments and diversions for them. Such can with great 
delight sit at a play, a ball, a masque, at cards, dice, &c, 
drinking, revelling, feasting, and the like, an entire day ; yea, 
turn night into day, and invert the very order of the crea- 
tion, to humor their lusts. And were it not for eating and 



162 NO CROSS, NO CROWN. 

sleeping, it would be past a doubt, whether they would ever 
find time to cease from those vain and sinful pastimes, till 
the hasty calls of death should summon their appearance in 
another world. Yet do they think it intolerable, and hardly 
possible for any to sit so long at a profitable or religious 
exercise. 

Sect. 6. But how do these think to pass their vast eter- 
nity away ? " for as the tree falls so it lies."* Let none 
deceive themselves, nor mock their immortal souls, with a 
pleasant, but most false and pernicious dream, that they 
shall be changed by a constraining and irresistible power, 
just when their souls take leave of their bodies : no, no, my 
friends, " what you sow, that shall you reap :"f if vanity, 
folly, visible delights, fading pleasures ; no better shall you 
ever reap than corruption, sorrow, and the woful anguish of 
eternal disappointments. But alas ! what is the reason that 
the cry is so common, Must we always doat on these things ? 
why, most certainly it is this, they know T not what is the 
joy and peace of speaking and acting as in the presence of 
the most holy God : that passes such vain understandings, 
darkened with the glories and pleasures of the god of this 
world ; whose religion is so many mumbled and ignorantly 
devout-said words, as they teach parrots ; for if they were 
of those whose hearts are set on things above, and whose 
treasure is in Heaven,J there would their minds inhabit, 
and their greatest pleasure constantly be : and such who 
call that a burden, and seek to be refreshed by such pas- 
times, as a play, a morrice-dance, a punchinello, a ball, a 
masque, cards, dice, or the like, I am bold to affirm, they 
not only never knew the divine excellency of God, and his 
truth, but thereby declare themselves most unfit for them 
in another world. For how is it possible that they can be 
delighted to. eternity, with that satisfaction which is so 
tedious and irksome for thirty or forty years ; that for a 
supply of recreation to their minds, the little toys and 
fopperies of this perishing world, mast be brought into 
practice and request ? Surely, those who are to reckon for 
every idle word, must not use sports to pass away that 

* Eccl. xi., 3. t Gal. vi., 4—0 ; Eph. v., 61 

t Phil, iv., 6, 7 ; Eph. iv., 18, 19, 20 ; Mat. xiii., S, 9 ; Rom. x., 2. 



NO CROSS, NO CROWN. 163 

time, which they are commanded so diligently to redeem ;* 
considering no less work is to be done, than making their 
" calling and election sure :"f much less study to invent 
recreations for their vain minds, and spend the greatest part 
of their days and months and years, therein not allowing 
a quarter of that time towards the greatest concernment of 
their lives and souls, for which that time was given them.J 
Sect. 7. There is but little need to drive away that, by 
foolish divertisements, which flies away so swiftly of itself; 
and when once gone is never to be recalled. Plays, parks, 
balls, treats, romances, musics, love-sonnets, and the like, 
will be a very invalid plea for any other purpose than their 
condemnation, who are taken and delighted with them, at 
the revelation of the righteous judgment of God. O my 
friends ! these were never invented, but by that mind which 
had first lost the joy and ravishing delights of God's holy 
presence. § So that we conclude, first, that of those many 
excellent employments already mentioned, as worthy to 
possess such minds as are inclined to these vanities, there 
is store enough of time, not only to take up their spare 
hours, but double so much, and that with great delight, 
diversion, and profit, both to themselves and others ; were 
they but once weaned from vain and fruitless fopperies, and 
did they but consider, how great the satisfaction, and how 
certain the rewards are, which attend this, and the other 
life, for such universal benefits and virtuous examples. The 
second conclusion is, that what is alleged by me can be dis- 
pleasing and ungrateful to none, but such as know not what 
it is to walk with God, to prepare for an eternal mansion, 
to have the mind exercised on heavenly and good things, to 
follow the examples of the holy men and women of former 
happy ages : such as know not Christ's doctrine, life, death, 
and resurrection, but only have their minds fastened to the 
flesh, and by the objects of it are allured, deceived, and 
miserably ruined ; and lastly, that despise heaven, and the 
joys that are not seen, though eternal, for a few perishing 
trifles that they do see, though they are decreed to pass 
away. How these are baptized with Christ, into his holy 

* Mat xii., 18. f Eph. v., 1. J Phil, iii., 14 ; 2 Pet. ii. 5 10 ; Col. iv. 5. 
§ 1 Tim. iv., 5—11. 



164 NO CROSS, NO CROWN. 

life, cruel sufferings, shameful death, and raised with him to 
immortal desires, heavenly meditations, a divine new life, 
growing into the knowledge of heavenly mysteries, and all 
holiness, even unto the measure of the stature of Jesus 
Christ, the great example of all ; how, I say, these resemble 
most necessary Christian qualifications, and what share they 
have therein, let their consciences tell them upon a serious 
inquiry in the cool of the day.* 

Sect. 8. But in the next place, such attire and pastimes 
do not only show the exceeding worldliness of people's in- 
clinations, and their very great ignorance of the divine joys, 
but by imitating these fashions, and frequenting these 
places and diversions, not only much good is omitted, but a 
certain door is opened to much evil to be committed. As 
first, precious time, that were worth a world on a dying 
bed, is lost : money, that might be employed for some gen- 
eral good, vainly expended : pleasure is taken in mere 
shame : lusts are gratified, the minds of people alienated 
from heavenly things, and exercised about mere folly : pride 
taken in clothes, first given to cover nakedness, whereby 
the creature is neglected, and the noble creation of God dis- 
regarded, and men become acceptable by their trims, and 
the alamodeness of their dress and apparel : from whence 
respect to persons doth so naturally arise, that for any to 
deny it, is to affirm the sun shines not at noon-day ; nothing 
being more notorious, than the cringing, scraping, sirring 
and madaming of persons, according to the gaudiness of 
their attire, which is detestable to God, and so absolutely 
forbidden in the scriptures, that to do it, is to break the 
whole law, and consequently to incur the punishment there- 
of. Next, what great holes do the like practices make in 
men's estates ! how are their vocations neglected ? young 
women deluded ? the marriage bed invaded ? contentions 
and family-animosities begotten ? partings of man and 
wife? disinheriting of children? dismissing of servants? 
On the other hand, servants made slaves, children disre- 
garded, wives despised, and shamefully abused through the 
intemperance of their husbands ; which either puts them 

* Rom. vi. 3—8 ; 1 Cor. xii., 13 ; Gal. iii. 27 ; Col. ii., 12, 13 ; Eph. iii., 
12, 13. 



NO CROSS, NO CROWN. 165 

upon the same extravagance, or laying such cruel injustice 
to heart, they pine away their days in grief and misery.* 
But of all these wretched inventions, the play-houses, like 
so many hellish seminaries, do most perniciously conduce 
to these sad and miserable ends ; where little beside frothy, 
wanton, if not directly obscene and profane humors are re- 
presented ; w T hich are of notorious ill consequence upon the 
minds of most, especially the youth that irequent them. 
And thus it is that idle and debauched stagers are encour- 
aged and maintained ; than which scarcely a greater 
abomination can be thought on of that rank of impieties, as 
will anon particularly be shown ; and truly, nothing but the 
excessive pleasure people take therein could blind their 
3yes from seeing it. 

Sect. 9. But, lastly, the grand indisposition of mind in 
people to solid, serious, and heavenly meditations, by the 
almost continual as well as pleasant rumination in their 
minds, of those various adventures they have been enter- 
tained with, which in the more youthful can never miss to 
inflame and animate their boiling and airy constitutions. f 
And in the rest of the common recreations of balls, masques, 
treats, cards, dice, &c, there are the like opportunities to 
promote the like evils. And yet further ; how many quar- 
rels, animosities, nay murders too, as well as expense of 
estate and precious time, have been the immediate conse- 
quences of the like practices ! In short, these were the 
ways of the Gentiles that knew not God,J but never the 
practice of them that feared him : nay, the more noble 
among the Heathens themselves, namely, Anaxagoras, 
Socrates, Plato, Antisthenes, Heraclitus, Zeno, Aristides, 
Cato, Tully, Epictetus, Seneca, &c, have left their disgust 
to these things upon record, as odious and destructive, not 
only of the honor of the immortal God, but of all good order 
and government, as leading into looseness, idleness, igno- 
rance and effeminacy, the great cankers and bane of all 
states and empires. But such is the latitudinarian impudence 
of this age, that they canonize themselves for saints, if not 
guilty of every Newgate filth, and kennel-impiety. And 
the pretended innocency of these things steals away their 

* James ii., 1—9. t Job xxxv., 13. X Eph. iv., 17—25. 



166 NO CROSS, NO CROWN. 

minds from that which is better, into the love of them : nay, 
it gives them confidence to plead for them, and by no means 
will they think the contrary : but why ? because it is a 
liberty that feeds the flesh, and gratifies the lustful eye and 
palate of poor mortality : wherefore they think it a lauda- 
ble condition to be no better than the beast that eats and 
drinks but what his nature doth require, although the num- 
ber is very small of such. So very exorbitant are men and 
women grown in this present age : for either they do be- 
lieve their actions are to be ruled by their own wills ; or 
else, at best, that not to be stained with the vilest wicked- 
ness is matter of great boasting : and indeed it is so, in a 
time when nothing is too wicked to be done. But certainly, 
it is a sign of universal piety, in a land, w T hen not to be 
guilty of sins the very Heathens loathe, is to be virtuous, 
yes, and Christian too, and that to no small degree of repu- 
tation : a dismal symptom to a country ! But is it not to 
be greatly blinded, that those we call infidels should detest 
those practices as infamous, which people, that call them- 
selves Christians, cannot or will not see to be such, but 
gild them over with the fair titles of ornaments, decency, 
recreation, and the like ? Well, my friends, if there were 
no God, no Heaven, no hell, no holy examples, no Jesus 
Christ, in cross, doctrine and life to be conformed unto ; 
yet would charity to the poor, help to the needy, peace 
among neighbors, visits to the sick, care of the widow and 
fatherless,* with the rest of those temporal good offices 
already repeated, be a nobler employment, and much more 
worthy of your expense and pains. Nor indeed is it to be 
conceived, that the way to glory is smoothed with such 
variety of carnal pleasures ; for then conviction, a wounded 
spirit, a broken heart, a regenerate mind, in a word, immor- 
tality, would prove as mere fictions as some make them, 
and others therefore think them : no, these practices are 
for ever to be extinguished, and expelled all Christian soci- 
ety. For I affirm, that to one who internally knows God, 
and hath a sense of his blessed presence, all such recrea- 
tions are death : yea, more dangerously evil, and more apt 
to steal away the mind from the heavenly exercise, than 



Phil, iv., 0, 7, S, 9 ; Job xxiv., 12. 






NO CROSS, NO CROWN. 167 

grosser impieties. For they are so big, they are plainly 
seen ; so dirty, they are easily detected : which education 
and common temperance, as well as constitution in many, 
teach them to abhor ; and if they should be committed, they 
carry with them a proportionate conviction. But these 
pretended innocents, these supposed harmless satisfactions, 
are more surprising, more destructive ; for as they easily 
gain an admission by the senses, so the more they pretend 
to innocency, the more they secure the minds of people in 
the common use of them ; till they become so insensible of 
their evil consequences, that with a mighty confidence they 
can plead for them.* 

Sect. 10. But as this is plainly not to deny themselves, 
but on the contrary, to employ the vain inventions of carnal 
men and women to gratify the desire of the eye, the desire 
of the flesh, and the pride of life,f all which exercise the 
mind below the divine and only true pleasure, or else, tell 
me what does : so, be it known to such, that the Heavenly 
life and Christian joys are of another kind, as hath already 
been expressed : nay, that the true disciples of the Lord 
Christ must be hereunto crucified, as to objects and employ- 
ments that attract downwards, and that their affections 
should be raised to a more sublime and spiritual conversa- 
tion, as to use this world, even in its most innocent enjoy- 
ments, as if they used it not. But if they take pleasure in 
any thing below, it should be in such good offices as before- 
mentioned ; whereby a benefit may redound in some respect 
to others : in which God is honored over all visible things, 
the nation relieved, the government bettered, themselves 
rendered exemplary of good, and thereby justly entitled to 
present happiness, a sweet memorial with posterity, as well 
as to a seat at his right hand, w T here there are joys and 
pleasures for ever ; than which there can be nothing more 
honorable, nothing more certain, world without end. J 

* Prov. xviii., 14; Psal. li., 17 ; Matt, v., 4; Luke vi., 25 ; Rom. ii . 7 ; 
Psal. xl., 8 : Prov. xiii., 21 ; Rom. vii.,22; Heb. xi., 13, 14, 15, 16 ; Rom. 
i ,25—39; Job i.,4. 

t I Johnii., 15, 16,17. 

f Job xxxvi., 7 ; Psal. v., 12 ; xxxvii., 25 — 29; Prov x ,7 



168 NO CROSS) NO CROWN. 



CHAPTER XVL 

Sect. 1. Luxury should not be used by Christians, because of its incoil* 
sistency with the Spirit of Christianity. 2. The cup of which Christ's 
true disciples drank. 3. O ! who Will drink of this cup ? 4. An ob- 
jection answered of the nature of God's kingdom, and what it stands 
in. 5. Of the frame of the spirit of Christ's followers* 

Sect. 1. But the luxury opposed in this discourse, should 
not be allowed among Christians, because both that which 
invents it, delights in it, and pleads so strongly for it, is in- 
consistent with the true Spirit of Christianity ; nor doth the 
very nature of the Christian religion admit thereof. For 
therefore was it that immortality and eternal life were 
brought to light, that all the invented pleasures of mortal 
life, in which the world lives, might be denied and relin- 
quished ; and for this reason it is, that nothing less than 
immense rewards and eternal mansions are promised, that 
men and women might therefore be encouraged willingly to 
forsake the vanity and fleshly satisfactions of the world, 
and encounter with boldness the shame and sufferings they 
must expect to receive at the hand of it may be, their 
nearest intimates and relations.* 

For if the Christian religion had admitted the possession 
of this world in any other sense, than the simple and naked 
use of those creatures really given of God for the neces- 
sity and convenience of the whole creation : for instance, 
did it allow all that pride, vanity, curiosity, pomp, exchange 
of apparel, honors, preferments, fashions, and the custom- 
ary recreations of the world, with whatever may delight 
and gratify their senses ; then what need of a daily cross, 
a sell-denying life, " working out salvation with fear and 
trembling," seeking the things that are above, having the 
treasure and heart in heaven, no idle talking, no vain jest- 
ing, but fearing and meditating all the day long, undergo- 
ing all reproach, scorn, hard usage, bitter Blockings and 
cruel deaths ? What need these things ? and why should 
they be expected in order to that glorious immortality and 

• Luke xvi., 13; John xv.. 17, 18, 19 ; xvi., 20 ; xvii.. 15, 16, 17; Hcb. 
xi., 21, 26, 27; Horn, viii., 19; 8 Tim. iii., 11, 12; Hob. xii., 1,3, 



NO CROSS, NO CROWN. 169 

eternal crown, if the vanity, pride, expense, idleness, con- 
cupiscence, envy, malice, and whole manner of living 
among the (called) Christians, were allowed by the Chris- 
tian religion ? No, certainly ; but as the Lord Jesus Christ 
well knew in what foolish trifles and vain pleasures, as well 
as grosser impieties, the minds of men and women were 
fixed, and how much they Were degenerated from the hea- 
venly principle of life, into a lustful or unlawful seeking 
after the enjoyments of this perishing world, nay, inventing 
daily new satisfactions to gratify their carnal appetites, so 
did he not less foresee the difficulty that all would have to 
relinquish and forsake them at his call, and with what great 
unwillingness they would take their leave of them, and be 
weaned from them. Wherefore to induce them to it, he 
did not speak unto them in the language of the law, that 
they should have an earthly Canaan, great dignities, a nu- 
merous issue, a long life, and the like : no, rather the con- 
trary, at least to take these things in their course ; # but he 
speaks to them in a higher strain, namely, He assures them 
of a kingdom and a crown that are immortal, that neither 
time, cruelty, death, grave or hell, with all its instruments, 
shall ever be able to disappoint, or take away, from those 
that should believe and obey him. Further, that they should 
be taken into that near alliance of loving friends, yea, the 
intimate divine relation of dear brethren, co-heirs with 
him of all celestial happiness, and a glorious immortality. 
Wherefore if it be recorded, that those who heard not 
Moses were to die, much more they who refuse to hear and 
obey the precepts of this Great and Eternal Rewarder 
of all that diligently seek and follow him.f 

Sect. 2. And therefore it was that he was pleased to 
give us, in his own example, a taste of what his disciples 
must expect to drink deeply of, namely, the cup of self-de- 
nial, cruel trials, and most bitter afflictions : he came not 

* Matt, xyi., 24; Luke ix., 23; Phil, ii., 12; Col. iii., 1,2 ; Eph. v., 4, 
5 ; Neh. xiii. ; Psal. cxii., 1 ; Isa. xxviii., 14 ; Psal. cxix., 97 ; Lukexviii., 
23 ; Heb. xi., 16 ; x., 33 ; xi., 37, 38. 

f Luke vi., 20; xii., 33; xxi., 29; Col. i., 13; 1 Thess. ii., 12; 
Heb, xii., 2S ; Jam. ii., 5 ; John xv., 14, 15 ; Rom. viii., 17 ; Heb. ii., 11 ; 
xii., 2; 1 Pet. ii., 21; Luke xii., 29— 31 ; 2 Tim. v., 6; Matt xix., 27, 
28, 29 ; Luke vi. ? 22 ; John xv., 10, 






170 NO CROSS, NO CROWN. 

to consecrate a way to the eternal rest through gold and 
silver, ribands, laces, points, perfumes, costly clothes, curi- 
ous trims, exact dresses, rich jewels, pleasant recreations, 
plays, treats, balls, masques, revels, romances, love-songs, 
and the like pastimes of the world : no, no, alas ! but by 
forsaking all such kind of entertainments, yea, and some- 
times more lawful enjoyments too ; and cheerfully under- 
going the loss of all on the one hand, and the reproach, igno- 
miny, and the most cruel persecution from ungodly men on 
the other. He needed never to have wanted such variety 
of worldly pleasures, had they been suitable to the nature 
of his kingdom : for he was tempted, as are his followers, 
with no less bait than all the glories of the world :* but he 
that commanded to " seek another country, and to lay up 
treasures in the heavens that fade not away," and therefore 
charged them, never to be much inquisitive about what they 
should eat, drink, or put on, because (saith he) " after these 
things the Gentiles, that knew not God, do seek ;" and 
Christians that pretended to know him too, " but, having 
food and raiment, therewith be content:" he, I say, that 
enjoined this doctrine, and led that holy and heavenly ex- 
ample, even the Lord Jesus Christ, bade them, that w r ould 
be his disciples, " take up the same cross, and follow him."| 
Sect. 3. O who will follow him ? Who will be true 
Christians ? We must not think to steer another course, nor 
to drink of another cup than hath the Captain of our salva- 
tion done before us :J n0 > f° r it is the very question he 
asked James and John, the sons of Zebedee of old, when 
they desired to sit at his right and left hand in his kingdom, 
" Are ye able to drink of the cup that I shall drink of, and 
to be baptized with the baptism that I am baptized w r ithal ?"§ 
otherwise no disciples, no Christians, whoever they are that 
would come to Christ, and be right Christians, must readily 
abandon every delight that would steal away the affections 
of the mind, and exercise it from the divine principle of life, 
and freely write a bill of divorce for every beloved vanity ; 
and all, under the Sun of righteousness, is so compared with 
him. 

* Matt, x., 37, 3S; Luke \ii.. 32, 38, 34, 35, 38, 

fMalt. xvi., 19,20, 31, 32,33i 1 Tim. vi.. 6—11 ; Matt, viii., 31—30. 
} Heb., ii., 10. v n Matt -nx., 22, 



NO CROSS, NO CROWN. 171 

Sect. 4. But some are ready to object, who will not seem 
to want scripture for their lusts, although it be evidently 
misapplied, " The kingdom of God stands not in meats, or 
in drinks, or in apparel," &c. Answer, Right ; therefore it 
is that we stand out of them. But, surely, you have the 
least reason of any to object this to us, who make those 
things so necessary to conversation, as our not conforming 
to them renders us obnoxious to your reproach ; which how 
Christian or resembling it is of the righteousness, peace and 
joy in which the heavenly kingdom stands, let the just prin- 
ciple in your consciences determine. Our conversation 
stands in temperance, and that stands in righteousness, by 
which we have obtained that kingdom your latitude and 
excess have no share or interest in. If none therefore can 
be true disciples but they that come to bear the daily cross, 
and that none bear the cross but those who follow the ex- 
ample of the Lord Jesus Christ, through his baptism and 
afflictions and temptations ; and that none are so baptized 
with him but those whose minds are retired from the vani- 
ties in which the generality of the world live, and become 
obedient to the holy light and divine grace with which 
they have been enlightened from on high, and thereby are 
daily exercised to the crucifying of every contrary affec- 
tion and bringing of immortality to light ; if none are true 
disciples such, as most undoubtedly they are not, then let 
the people of these days a little soberly reflect upon them- 
selves, and they will conclude that none who live and de- 
light in these vain customs, and this un-christ-like conversa- 
tion, can be true Christians or disciples of the crucified 
Jesus ; # for, otherwise, how would it be a cross ? or the 
Christian life matter of difficulty and reproach ? No, the 
offence of the cross would soon cease, which is the power 
of God to them that believe ; that every lust and vanity 
may be subdued, and the creature brought into a holy 
subjection of mind to the heavenly will of its Creator, j- For 
therefore has it been said that Jesus Christ was and is mani- 
fested, that by his holy, self-denying life and doctrine, he 

* Rom. vi., 3, 4, 5, 6 ; Phil. Hi., 10 ; 1 Pet. iv., 13 ; Tit. ii., 11, 12, 13 ; 
John i., 9 ; Rom. vi., 6 ; Gal. ii., 20 ; v., 24 ; vi,, 4 ; 2 Tim. i., 10. 
f Gal. v., 11; I Cor. i., 17, 18. 



172 NO CROSS, NO CROWN. 

might put a baffle upon the proud minds of men, and by the 
immortality he brought, and daily brings to light, he might 
stain the glory of their fading rests and pleasures ;* that 
having their minds weaned from them, and being crucified 
thereunto, they might seek another country, and obtain an 
everlasting inheritance : " for the things that are seen are 
temporal,"! and those they were, and all true Christians 
are, to be redeemed from resting in ; but the things that 
are " not seen, are eternal ;" those they were, and all are 
to be, brought to, and have their affections chiefly fixed 
upon."J 

Sect. 5. Wherefore a true disciple of the Lord Jesus 
Christ is to have his mind so conversant about heavenly 
things, that the things of this world may be used as if they 
were not : that having such things as are " necessary and 
convenient, he be therewith content,"^ without the super- 
fluity of the world, whereby the pleasure that in times of 
ignorance was taken into the custody and fashions of the 
world, may more abundantly be supplied in the hidden and 
heavenly life of Jesus : for unless there be an abiding in 
Christ, it will be impossible to bring forth that much fruit 
which he requires at the hands of his followers, and where- 
in his Father is glorified. But as it is clear that such as 
live in the vanities, pleasures, recreations and lusts of the 
world, abide not in him, neither know him, for they that 
know him depart from iniquity, so is their abiding and de- 
lighting in those bewitching follies, the very reason why 
they are so ignorant and insensible of him : " Him who con- 
tinually stands knocking at the door of their hearts,''|| in 
whom they ought to abide, and whose divine power they 
should know to be the cross on which every beloved lust 
and alluring vanity should be slain and crucified ; that so 
they might feel the heavenly life to spring up in their hearts, 
and themselves to be quickened to seek the things that are 
above ; " that when Christ shall appear, they might appear 
with him in glory, who is over all, God blessed for ever. 
Amen."l 



* Vcr., 27, 28, 29. 


f Heb. iv.. 


l — 12. t 3 Cor, iv., i. 


§ 1 Tim. vi., S. 


|| Rom. v., 


6,7,8; John xv., 8; Rev. iii., 20 


If Col. iii., 1,2, 3,4 


Rom. ix., 5. 





NO CROSS, NO CROWN. 173 



CHAPTER XVII. 

Sect. 1. The customs, fashions, &c, which make up the attire and 
pleasure of the age, are enemies to inward retirement. 2. Their end 
is to gratify lust. 3. Had they been solid Adam and Eve had not 
been happy, that never had them. 4. But the confidence and pre- 
sumption of Christians, as they would be called in the use of them, is 
abominable. 5. Their authors further condemn them who are usually 
loose and vain people. 6. Mostly borrowed of the Gentiles that knew 
not God. 7. An objection of their usefulness considered and answered, 
and the objectors reproved. 8. The best Heathens abhorring what 
pretended Christians plead for. 9. The use of these things encourages 
the authors and makers of them to continue in them. 10. The objec- 
tion of the maintenance of families answered. None must do evil 
that good should follow : but better employs may be found more 
serviceable to the world. 1 1 . Another objection answered : God no 
author of their inventions, and so not excusable by his institution. 12. 
People pleading for these vanities show what they are. An exhorta- 
tion to the weighty and considerate. A great part of the way to true 
discipleship is to abandon this school and shop of Satan. 

Sect. 1. Next, those customs and fashions, which make up 
:he common attire and conversation of the times, do eminent- 
y obstruct the inward retirement of people's minds, by 
which they may come to behold the glories of immortality : 
who, instead of " fearing their Creator in the days of their 
fouth, and seeking the kingdom of God in the first place,"* 
expecting the addition of such other things as may be neces- 
sary and convenient, according to the injunctions of God and 
he Lord Jesus Christ, as soon as they can do anything, 
hey look after pride, vanity, and that conversation which 
s most delightful to the flesh, which becomes their most de- 
ightful entertainment : all which do but evidently beget lust- 
ul conceptions, and inflame to inordinate thoughts, wanton 
liscourses, lascivious treats, if not at last to wicked actions. 
ro such it is tedious and offensive to speak of heaven, or 
mother life : bid them reflect upon their actions, not grieve 
he Holy Spirit, consider of an^ eternal doom, prepare for 

* Eccl. xii., 1 ; Luke xii., 29, 30, 31. 



174 NO CROSS, NO CROWN. 

judgment ;* and the best return that is usual, is reproachful 
jests, profane repartees, if not direct blows. Their thoughts 
are otherwise employed : their mornings are too short for 
them to wash, to smoothe, to paint, to patch, to braid, to curl, 
to gum, to powder, and otherwise to attire and adorn them- 
selves ; whilst their afternoons are as commonly bespoke 
for visits, and for plays ; where their usual entertainments 
are some stories fetched from the more approved roman- 
ces ; some strange adventures, some passionate amours, un- 
kind refusals, grand impediments, importunate addresses, 
miserable disappointments, wonderful surprises, unexpected 
encounters, castles surprised, imprisoned lovers rescued, and 
meetings of supposed dead ones ; bloody duels, languish- 
ing voices echoing from solitary groves, overheard mourn- 
ful complaints, deep-fetched sighs sent from wild deserts, 
intrigues managed with unheard-of subtlety : and whilst 
all things seem at the greatest distance, then are people 
alive, enemies friends, despair turned to enjoyment, and all 
their impossibilities reconciled ; things that never were, are 
not, nor ever shall or can be, they all come to pass.f And 
as if men and women were too slow to answer the loose 
suggestions of corrupt nature ; or were too intent on more 
divine speculations and heavenly affairs, they have all that 
is possible for the most extravagant wits to invent, not only 
express lies, but utter impossibilities to very nature, on pur- 
pose to excite their minds to those idle passions, and intoxi- 
cate their giddy fancies with swelling nothings, but airy fic- 
tions ; which not only consume their time, effeminate their 
natures, debase their reason, and set them on work to re- 
duce these things to practice, and make each adventure 
theirs by imitation ; but if disappointed, as who can other- 
wise expect from such mere phantasms, the present remedy 
is latitude to the greatest vice. And yet these are some of 
their most innocent recreations, which are the very gins of 
Satan to ensnare people ; contrived most agreeable to their 
weakness, and in a more insensible manner mastering their 
affections, by entertainments most taking to their senses. 

* Eccl. iv., 8; 2 Tim. Li., 16,21, 22; Eph. iv., 30 ; Jer. xviii., 18, 19, 
20 ; xx , 10. 

f Tit. ii., 3, 4, 5; Eph. v., ;i, l ; ] Tim.iy.,2 ; 1 Tim. iv., -1 ; Psal. xii. 
2 ; Eccl. i. 11, 17 ; vi., 9 ; lsa. v., 12 ; xiv., 29 ; lix , 3, I. 









NO CROSS, NO CROWN. 175 

In such occasions it is, that their hearts breed vanity, their 
eyes turn interpreters to their thoughts, and their looks to 
whisper the secret inflammations of their intemperate 
minds ; wandering so long abroad, till their lascivious act- 
ings bring night home, and load their minds and reputa- 
tions with lust and infamy.* 

Sect. 2. Here is the end of all their fashions and recrea- 
tions, " to gratify the lust of the eye, the lust of the flesh, 
and the pride of life :"f clothes, that were given to cover 
shame, now want a covering for their shameful excess ; 
and that which should remember men of lost innocency, 
they pride and glory in : but the hundredth part of these 
things cost man the loss of paradise, that now make up the 
agreeable recreation, ay, the accomplishment of the times. 
For as it was Adam's fault to seek a satisfaction to himself, 
other than what God ordained ; so it is the exercise, 
pleasure and perfection of the age, to spend the greatest 
portion of their time in vanities, which is so far from the 
end of their creation, namely, a divine life, that they are 
destructive of it.J 

Sect. 3. Were the pleasures of the age true and solid, 
Adam and Eve had been miserable in their innocency, who 
knew them not : but as it was once their happiness not to 
know them in any degree, so it is theirs, that know Christ 
indeed, to be by his eternal power redeemed and raised to 
the love of immortality : which is yet a mystery to those 
who live and have pleasure in their curious trims, rich and 
changeable apparel, nicety of dress, invention and imitation 
of fashions, costly attire, mincing gaits, wanton looks, 
romances, plays, treats, balls, feasts, and the like conversa- 
tion in request : for as these had never been, if man had 
stayed at home with his Creator, and given the entire exer- 
cise of his mind to the noble ends of his creation ; so cer- 
tain it is, that the use of these vanities is not only a sign 
that men and women are yet ignorant of their true rest and 
pleasure, but it greatly obstructs and hinders the retirement 
of their minds, and their serious inquiry after those things 
that are eternal. § O, that there should be so. much noise, 

* Prov. vii., 10—21. f 1 John ii., 15, 16. J Ecel. xii., 1. 

§ Eph. ii., 1—5; Col. ii., 13; 1 Pet. i., 14, 15, 16, 17, 18; Tit. ii., 
9 



176 NO CROSS, NO CROWN. 

clutter, invention, traffic, curiosity, diligence, pains and vast 
expense of time and estate, to please and gratify poor vain 
mortality ! and that the soul, the very image of divinity 
itself, should have so little of their consideration ! What, 
O what more pregnant instances and evident tokens can be 
given, that it is the body, the senses, the case, a little flesh 
and bone covered with skin, the toys, fopperies, and very 
vanities of this mortal life and perishing world, that please, 
that take, that gain them ; on which they doat ; and think 
they never have too much time, love or money, to bestow 
upon them. 

Sect. 4. Thus are their minds employed, and so vain are 
they in their imaginations, and dark in their understandings, 
that they not only believe them innocent, but persuade them- 
selves they are good Christians all this while, and to rebuke 
them is worse than heresy. Thus are they strangers to the 
hidden life ; and by these things are they diverted from all 
serious examination of themselves ; and a little by-rote 
babble, with a forced zeal of half an hour's talk in other 
men's words, which they have nothing to do with, is made 
sufficient ; being no more their states, or at least their inten- 
tion, as their works show, than was it the young man's in 
the gospel, that said, " he would go, and did not."* But 
alas ! why ? Oh, there are other guests ! What are they ? 
Pharamond, Cleopatra, Cassandra, Clelia ; a play, a ball, a 
spring-garden ; the park, the gallant, the exchange ; in a 
word, the World. These stay, these call, these are impor- 
tunate, and these they attend, and these are their most 
familiar associates. Thus are their hearts captivated from 
the divine exercise ; nay, from such external affairs as im- 
mediately concern some benefit to themselves, or needy 
neighbors ; pleasing themselves with the received ideas of 
those toys and fopperies into their loose and airy minds: 
and if in all things they cannot practise them, because the\ 
want the means of it, yet as much as may be, at least to 
doat upon them, be taken with them, and willingly suffer 
their thoughts to be hurried after them. All which greatly 

11, 12; Jam. v. 5; Matt, vii., 17, 18, 19 J Rom. viii.. s ; Matt, zri.,26; 
1 Cor. vi., 13; Job xxxv., 15; Isa. \t , 6j 1 Pot. i . 24, 

* Luke viii., It; Prow i., '2.'), 30; x\, 17; xii., 1 ; xw, 15; Isa. lviii.. 
1, 2—10; Jcr. xvi., 19, 20, 21; 2 Tim. iii., 4; Matt, vi., 7. 



NO CROSS, NO CROWN. 177 

indisposes the minds, and distracts the souls of people from 
the divine life and principle of the holy Jesus : but, as it 
hath been often said, more especially the minds of the 
younger sort, to whom the like advertisements, where their 
inclinations being presented with what is very suitable to 
them, they become excited to more vanity, than ever they 
thought upon before, are incomparably dearer than all that 
can be said of God's fear, a retired life, eternal rewards, and 
joys unspeakable and full of glory : so vain, so blind, and so 
very insensible are men and women of what truly makes a 
disciple of Christ ! # O ! that they would ponder on these 
things, and watch against, and out of all these vanities, for 
the coming of the Lord, lest being unprepared, and taken 
up with other guests, they enter not into his everlasting rest.f 
Sect. 5. That which farther manifests the unlawfulness of 
these numerous fashions and recreations is, that they are 
either the inventions of vain, idle and wanton minds to 
gratify their own sensualities, and raise the like wicked 
curiosity in others to imitate the same ; by which nothing 
but lust and folly are promoted ; or the contrivances of in- 
digent and impoverished wits, who make it the next way 
for their maintenance, in both which respects, and upon both 
which considerations, they ought to be detested. For the 
first licenses express impiety ; and the latter countenances a 
wretched way of livelihood, and consequently diverts from 
more lawful, more serviceable, and more necessary employ- 
ments. That such persons are both the inventors and 
actors of all these follies, cannot be difficult to demonstrate : 
for were it possible, that any one could bring us father 
Adam's girdle, and mother Eve's apron, what laughing, 
what fleering, w T hat mocking of their homely fashion would 
there be ? surely their tailor would find but little custom, 
although we read, it was God himself " that made them 
coats of skins."J The like may be asked of all the other 
vanities, concerning the holy men and women through all 
the generations of holy writ. How many pieces of riband, 
and what feathers, lace-bands, and the like, did Adam and 
Eve wear in paradise, or out of it? What rich embroide- 



* Isa. lix., 4; Jer. ii., 5; Eccl. xi., 10. 

f Rom. xiii., 11, 12; Matt, xv., 7—14. t Gen. iii., 21. 



178 NO CROSS, NO CROWN. 

ries, silks, points, &c, had Abel, Enoch, Noah, and good old 
Abraham ? Did Eve, Sarah, Susannah, Elizabeth, and the 
Virgin Mary used to curl, powder, patch, paint, wear false 
locks of strange colors, rich points, trimmings, laced gowns, 
embroidered petticoats, shoes with slipslaps laced with silk 
or silver lace, and ruffled like pigeons' feet, with several 
yards, if not pieces of ribands ? How many plays did 
Jesus Christ and his apostles recreate themselves at ? 
What poets, romances, comedies, and the like, did the apos- 
tles and saints make, or use to pass away their time w T ithal ? 
I know they bid all " redeem their time, to avoid foolish 
talking, vain jesting, profane babblings, and fabulous stories ; 
as what tend to ungodliness ; and rather to watch, to w r ork 
out their salvation with fear and trembling, to flee foolish 
and youthful lusts, and to follow righteousness, peace, good- 
ness, love, charity ; and to mind the things that are above, 
as they would have honor, glory, immortality and eternal 
life."* 

Sect. 6. But if I were asked, Whence came they, then ? 
I could quickly answer, From the Gentiles that knew not 
God ; for some amongst them detested them, as will be 
shown ; they were the pleasures of an effeminate Sardana- 
palus, a fantastic Miracles, a comical Aristophanes, a 
prodigal Charaxus, a luxurious Aristippus ; and the 
infamous practices of such women as the Clytemnestra, 
the painted Jezebel, the lascivious Campaspe, the im- 
modest Posthumia, the costly Corinthian Lais, the most 
impudent Flora, the wanton Egyptian Cleopatra, and 
most insatiable Messalina ; persons whose memories have 
stunk through all ages, and that carry with them a perpe- 
tual rot : these, and not the holy, self-denying men and 
women, in ancient times, were devoted to the like recrea- 
tions and vain delights. Nay, the more sober of the very 
Heathens themselves, and that upon a principle of great 
virtue, as is by all confessed, detested the like folly and 
wanton practices. There is none of them to be found in 
Plato, or in Seneca's works : Pythagoras, Socrates, Pho- 
cion, Zeno, &c, did not accustom themselves to these en- 
tertainments. The virtuous Penelope, the chaste Lucretia, 

* Eph. v., 1—5, 15, 16 ; 2 Tim. ii., 16, 22 ; Matt, xxv., 13 ; Phil, ii., 12. 
13 ; Col. iii., 1—3 ; Rom. ii., 6, 7. 



NO CROSS, NO CROWN. 179 

the grave Cornelia, and modest Portia, with many others, 
could find themselves employment enough amongst their 
children, servants and neighbors : they, though nobles, next 
to their devotion, delighted most in spinning, weaving, gar- 
dening, needle-work, and such like good housewifery, and 
commendable entertainment : who, though called Heathens, 
expressed much more Christianity in all their actions, than 
do the wanton, foolish people of this age, who, notwith- 
standing, will be called Christians. But above all, you 
play-mongers, whence think you came your so passionately 
beloved comedies? than which, as there is not any one 
diversion, that is more pernicious, so not one more in es- 
teem and fondly frequented : Why, I will tell you. Their 
great grandfather was an Heathen, and that not of the best 
sort : his name was Epicharmus. It is true, he is called a 
philosopher, or a lover of wisdom ; but he was only so by 
name, and no more one in reality than the comedians of 
these times are true Christians. It is reported of him by 
Suidas, a Greek historian,' that he was the first man who 
invented comedies ; and by the help of one Phormus, he 
made also fifty fables. But would you know his country, 
and the reason of his invention ? His country was Syra- 
cuse, the chief city in Sicily, famous for the infamy of 
many tyrants ; to please and gratify the lust of some of 
whom, he set his wits to work. And do not you think this 
an ill original ? and is it less in any one to imitate or 
justify the same, since the more sober Heathens have them- 
selves condemned them ? nay, is it not abominable, when 
such as call themselves Christians do both imitate and 
justify the like inventions ? Nor had the melancholy tra- 
gedies a better parentage, namely, one Thespis, an Athe- 
nian poet ; to whom they also do ascribe the original of 
that impudent custom of painting faces, and the counterfeit 
or representation of other persons by change of habit, hu- 
mors, &c, all which are now so much in use and reputa- 
tion with the great ones of the times. To these let me add 
that poetical amoroso, whom an inordinate passion of love 
first transported to those poetical raptures of admiration, 
indeed sordid effeminacy, if not idolatry ; they call him 
Alcman, or Alcina, a Lydian ; he being exceedingly in love 
with a young woman of his own country, is said to have 



180 NO CROSS, NO CROWN. 

been the first person that gave the world a sight of that 
kind of folly, namely, love-stories and verses, which have 
been so diligently imitated by almost all nations ever since 
in their romances. 

Sect. 7. I know that some will say, But we have many 
comedies and tragedies, sonnets, catches, &c, that are on 
purpose to reprehend vice, from whence we learn many 
commendable things. Though this be shameful, yet many 
have been wont, for want of shame or understanding, or 
both, to return me this for answer. Now I readily shall 
confess, that it was the next remedy amongst the Heathens, 
against the common vices, to the more grave and moral 
lectures of their philosophers, of which number I shall in- 
stance two : Euripides, whom Suidas calls a learned tragi- 
cal poet, and Eupolis, whom the same historian calls 
comical poet. The first was a man so chaste, and therefore 
so unlike those of our days, that he was called Micoyvv^, 01 
one that hated women, that is, wanton ones, for otherwise 
he was twice married ; the other he characters as a most se- 
vere reprehender of faults. From which I gather, that 
their design was not to feed the idle, lazy fancies of people, 
nor merely to get money ; but since by the means of loose 
wits, the people had been debauched, their work was to re- 
claim them, rendering vice ridiculous, and turning wit 
against wickedness. And this appears the rather, from the 
description given, as also that Euripides was supposed to 
have been torn in pieces by wanton women ; which doubt- 
less was for declaiming against their impudence : and the 
other being slain in the battle betwixt the Athenians and 
Lacedemonians, was so regretted, that a law was made, 
that never after such poets should be allowed to boar arms: 
doubtless it was because, in losing him, they lost a reprove* 
of vice. So that the end of the approved comedians and 
tragedians of those times was but to reform the people, by 
making sin odious : and that not so much by a rational and 
argumentative way, usual with their philosophers, as by 
sharp jeers, severe reflections, and rendering their vicious 
actions shameful, ridiculous and detestable : so that for re- 
putation Bake, they might not longer be guilty of them : which 
to me is but a little softer than a whip, or a Bridewell. Now if 
you that plead for them, will be contented to be accounted 



NO CROSS, NO CROWN. 181 

Heathens, and those of the more dissolute and wicked sort 
too, that will sooner be jeered than argued out of your sins, 
we shall acknowledge to you, that such comedies and tra- 
gedies as these may be serviceable : but then for shame, 
abuse not the name of Jesus Christ so impudently, as to 
call yourselves Christians, whose lusts are so strong, that 
you are forced to use the low shifts of Heathens to repel 
them : to leave their evils not for the love of virtue, but 
out of fear, shame, or reputation. Is this your love to 
Jesus ? your reverence to the scriptures, that through faith 
are able to make the " man of God perfect V Is all your 
prattle about ordinances, prayers, sacraments, Christianity, 
and the like, come to this ; that at last you must betake 
yourselves to such instructors, as were by the sober Hea- 
thens permitted to reclaim the most vicious of the people 
that were amongst them ? and such remedies too, as below 
which there is nothing but corporeal punishment. 

Sect. 8. This is so far from Christianity, that many of 
the nobler Heathens, men and women, were better taught 
and better disposed ; they found out more heavenly con- 
templations, and subjects of an eternal nature to meditate 
upon. Nay, so far did they outstrip the Christians of these 
times, that they not only were exemplary by their grave 
and sober conversation, but for the public benefit, the Athe- 
nians instituted the Gynaecosmi, or Twenty Men, who 
should make it their business to observe the people's apparel 
and behavior ; that if any were found immodest, and to de- 
mean themselves loosely, they had full authority to punish 
them. But the case is altered, it is punishable to reprove 
such : yes, it is matter of the greatest contumely and re- 
proach. Nay, so impudent are some grown in their impie- 
ties, that they sport themselves with such religious persons, 
and not only manifest a great neglect of piety, and a severe 
life, by their own looseness, but their extreme contempt of 
it, by rendering it ridiculous through comical and abusive 
jests on public stages. Which, how dangerous it is, and 
apt to make religion little worth in the people's eyes, beside 
the demonstration of this age, let us remember, that Aristo- 
phanes had not a readier way to bring the reputation of 
Socrates in question with the people, who greatly reve- 
renced him for his grave and virtuous life and doctrine, 



182 NO CROSS, NO CROWN. 

than by his abusive representations of him in a play: 
which made the airy, wanton, unstable crowd, rather part 
with Socrates in earnest, than Socrates in jest. Nor can a 
better reason be given why the poor Quakers are made so 
much the scorn of men, than because of their severe repre- 
hensions of sin and vanity, and their self-denying conver- 
sation, amidst so great intemperance in all worldly satisfac- 
tions : yet can such libertines all this while strut, and swell 
for Christians, and stout it out against precept and example ; 
but we must be whimsical, conceited, morose, melancholy, 
or else heretics, deceivers, and what not ? O blindness ! 
pharisaical hypocrisy ! as if such were fit to be judges of 
religion, or that it were possible for them to have a sight 
and sense of true religion, or really to be religious, whilst 
darkened in their understandings by the god of the plea- 
sures of this world, and their minds so wrapped up in ex- 
ternal enjoyments, and the variety of Worldly delights : no ; 
in the name of the everlasting God, you mock him, and de- 
ceive your souls ; for the wrath of the Almighty is against 
you all, whilst in that spirit and condition : in vain are all 
your babbles and set performances, God laughs you to 
scorn; his anger is kindling because of these things. 
Wherefore be ye warned to temperance, and repent. 

Sect. 9. Besides this sort of people are not only wicked, 
loose and vain, who both invent and act these things ; 
but by your great delight in such vain inventions, you 
encourage them therein, and hinder them from more honest 
and more serviceable employments. For what is the 
reason that most commodities are held at such excessive 
rates, but because labor is so very dear ? And why is 
it so, but because so many hands are otherwise bestowed, 
even about the very vanity of all vanities ? Nay, how 
common is it with these mercenary procurers to people's 
folly, that when their purses begin to grow low, they shall 
present them with a new, and pretendedly more conve- 
nient fashion ; and that, perhaps, before the former costly 
habits shall have done half their service ; which either 
must be given away, or new vampt in the cut most alamode. 
O prodigal, yet frequent folly ! 

Sect. 10. I know I am coming to encounter the most 
plausible objection they are used to urge, when driven to a 



NO CROSS, NO CROWN. 183 

pinch, viz. " But how shall those many families subsist, 
whose livelihood depends upon such fashions and recrea- 
tions as you so earnestly decry ?" I answer ; It is a bad 
argument to plead for the commission of the least evil, that 
never so great a good may come of it : if you and they 
have made wickedness your pleasure and your profit, be ye 
content that it should be your grief and punishment, till the 
one can learn to be without such vanity, and the other have 
found out more honest employment. It is the vanity of the 
few great ones that makes so much toil for the many small ; 
and the great excess of the one occasions the great labor of 
the other. Would men learn to be contented with few 
things, such as are necessary and convenient, the ancient 
Christian life, all things might be at a cheaper rate, and men 
might live for little. If the landlords had less lust to satisfy, 
the tenants might have less rent to pay, and turn from poor 
to rich, whereby they might be able to find more honest 
and domestic employments for children, than becoming 
sharpers, and living by their wits, which is but a better 
word for their sins. And if the report of the more intelli- 
gent in husbandry be credible, lands are generally improve- 
able ten in twenty : and were there more hands about more 
lawful and serviceable manufactures, they would be cheaper, 
and greater vent might be made of them, by which a bene- 
fit would redound to the world in general : nay, the bur- 
den lies the heavier upon the laborious country, that so 
many hands and shoulders, as have the lust-caterers of the 
cities, should be wanting to the plough and useful hus- 
bandry. If men never think themselves rich enough, they 
may never miss of trouble and employment ; but those who 
can take the primitive state and God's creation for their 
model, may learn with a little to be contented ; as knowing 
that desires after wealth do not only prevent or destroy true 
faith, but when got, increase snares and trouble. It is no 
evil to repent of evil ; but that cannot be, whilst men main- 
tain what they should repent of: it is a bad argument to 
avoid temperance, or justify the contrary, because other- 
wise the actors and inventors of excess would want a live- 
lihood ; since to feed them that way is to nurse the cause, 
instead of starving it. Let such of those vanity-hucksters 

as have got sufficient be content to retreat, and spend it 
9 # 



184 NO CROSS, NO CROWN. 

more honestly than they have got it ; and such as really 
are poor, be rather helped by charity to better callings : 
this were more prudent, nay, Christian, than to consume 
money upon such foolish toys and fopperies. Public work- 
houses would be effectual remedies to all these lazy and 
lustful distempers, with more profit, and a better conscience. 
Therefore it is that we cannot, we dare not square our con- 
versation by the world's : no, but by our plainness and 
moderation to testify against such extravagant vanities ; 
and by our grave and steady life to manifest our dislike, on 
God's behalf, to such intemperate and wanton curiosity ; 
yea, to deny ourselves what otherwise perhaps we lawfully 
could use with just indifference, if not satisfaction, because 
of that abuse that is amongst the generality. 

Sect. 11. I know, that some are ready further to object ; 
" Hath God given us these enjoyments on purpose to damn 
us if we use them ?" Answer. But to such miserable, 
poor, silly souls, who would rather charge the most high and 
holy God with the invention or creation of their dirty vani 
ties, than want a plea to justify their own practice, not 
knowing how for shame, or fear, or love, to throw them off 
I answer, that what God made for man's use was good 
and what the blessed Lord Jesus Christ allowed, or enjoin- 
ed, or gave us in his most heavenly example, is to be ob 
served, believed, and practised. But in the whole catalogue 
the scriptures give of both, I never found the attires, recrea- 
tions and way of living, so much in request with the gene- 
rality of the Christians of these times :* no certainly. God 
created man an holy, wise, sober, grave, and reasonable 
creature, fit to govern himself and the world ; but Divinity 
was then the great object of his reason and pleasure ; all 
external enjoyments of God's giving being for necessity, 
convenience, and lawful delight, with this proviso too, that 
the Almighty was to be seen, and sensibly enjoyed and 
reverenced, in every one of them. But how very wide the 
Christians of these times are from this primitive institution 
is not difficult to determine, although they make such loud 
pretensions to the most holy Jesus, who not only gave the 
world a certain evidence of an happy restoration, by his 

* Luke viii., 14 ; xii., 2S, 29—31. 



1 



NO CROSS, NO CROWN. 185 

own coming, but promised his assistance to all that would 
follow him in the self-denial and w ay of his holy cross ; and 
therefore hath so severely enjoined no less on all, as they 
would be everlastingly saved.* But whether the minds of 
men and women are not as profoundly involved in all ex- 
cess and vanity, as those who know him not any farther 
than by hearsay ; and whether being thus banished the 
presence of the Lord, by their greedy seeking the things 
that are below, and thereby having lost the taste of divine 
pleasure, they have not feigned to themselves an imaginary 
pleasure, to quiet or smoothe conscience, and pass their time 
without that anguish and trouble, which are the consequen- 
ces of sin, that so they might be at ease and security while 
in the world ; let their own consciences declare. Adam's 
temptation is represented by the fruit of a tree ; thereby 
intimating the great influence external objects, as they 
exceed in beauty, carry with them upon our senses : so that 
unless the mind keep upon its constant watch, so prevalent 
are visible things, that hard it is for one to escape being en- 
snared in them ; and he shall need to be only sometimes 
entrapped, to cast so thick a veil of darkness over the mind, 
that not only it shall with pleasure continue in its fetters to 
lust and vanity, but proudly censure such as refuse to wear 
them, strongly pleading for them, as serviceable and conve- 
nient, f That strange passion do perishing objects raise in 
those minds, where way is made, and entertainment given 
to them. But Christ Jesus is manifested in us, and hath 
given unto us a taste and understanding of him that is true ; 
and to all, such a proportion of his good Spirit, as is suffi- 
cient, would they obey it, to redeem their minds from the 
captivity they have been in to lust and vanity, and entirely 
ransom them from the dominion of all visible objects, and 
whatsoever may gratify the desires of the eye, the lust of 
the flesh, and the pride of life, that they might be regenerat- 
ed in their minds, changed in their affections, and have 
their whole hearts set on things that are above, where moth 
nor rust can never pass, or enter to harm or destroy.J 
$ect. 12. But it is a manifest sign of what mould and 

* John vii., 12 ; xv., 6, 7, S ; xvii., 20. 

t Rom. ii., 8 ; Gen. iii., 6 ; Mark xiii., 33, 34, 35, 36, 37. 

t 1 John v., 20 ; 1 Thes. v., 23. 



186 NO CROSS, NO CROWN. 

make those persons are, who practise and plead for such 
Egyptian shameful rags, as pleasures. It is to be hoped 
that they never knew, or to be feared they have forgot, the 
humble, plain, meek, holy, self-denying, and exemplary life 
which the Eternal Spirit sanctifies all obedient hearts into ; 
yea, it is indubitable, that either such always have been 
ignorant, or else that they have lost sight of that good land, 
that heavenly country and blessed inheritance, they once 
had some glimmering prospect of. # O that they would but 
withdraw a while, sit down, weigh and consider with them- 
selves, where they are, and whose work and will they are 
doing ! that they would once believe the devil hath not a 
stratagem more pernicious to their immortal souls, than 
this of exercising their minds in the foolish fashions and 
wanton recreations of the times ! Great and gross impie- 
ties beget a detestation in the opinion of sober education 
and reputation ; and therefore since the devil rightly sees 
such things have no success with many, it is his next and 
fatalest design to find some other entertainments that carry 
less of infection in their looks, though more of security, be- 
cause less of scandal and more of pleasure in their enjoy 
ment, on purpose to busy and arrest people from a diligent 
search and inquiry after those matters which necessarily 
concern their eternal peace : that being ignorant of the 
heavenly life, they may not be induced to press after it ; 
but, being only formally religious, according to the tradi- 
tions and precepts of others, proceed to their common plea- 
sures, and find no check therefrom, their religion and con- 
versation for the most part agreeing well together, whereby 
an improvement in the knowledge of God, a going on from 
grace to grace, a growing to the measure of the stature of 
Jesus Christ himself is not known : but as it was in the be- 
ginning at seven, so it is at seventy ; nay, not so innocent. 
unless by reason of the old saying, "Old men are twice 
children." Oh! the mystery of godliness, the heavenly 
life, ihc true Christian, are another thing If Wherefore we 
conclude, that as the design of the devil, where he cannot 
involve and draw into gross sin, is to busy, delight, imd 

* G;.I. v., 22, 28,24, 25; Eph. v., 8, 9, 10, 11, 15, L6. 

t Effh.vi.,12, 13,14, 15, 16, iv.is; i., L6— 28; iv., 12, 13. 



NO CROSS, NO CROWN. 187 

allure the minds of men and women by more seeming in- 
nocent entertainments, on purpose that he may more easily 
secure them from minding their duty and progress and 
obedience to the only true God, which is eternal life ; and 
thereby take up their minds from heavenly and eternal 
things : so those who w T ould be delivered from these snares 
should mind the holy, just, grave, and self-denying teachings 
of God's Grace and Spirit in themselves, that they may 
reject and for ever abandon the like vanity and evil ; and, 
by a reformed conversation, condemn the world of its intem- 
perance : so will the true discipleship be obtained ; for 
otherwise many enormous consequences and pernicious 
effects will follow. It is to encourage such impious persons 
to continue and proceed in the like trades of feeding the 
people's lusts, and thereby such make themselves partakers 
of their plagues, who, by continual fresh desires to the like 
curiosities, and that way of spending time and estate, in- 
duce them to spend more time in studying how to " abuse 
time ;" # lest, through their pinching and small allowance, 
those prodigals should call their Father's house to mind : 
for, whatsoever any think, more pleasant baits, alluring ob- 
jects, grateful entertainments, cunning emissaries, accepta- 
ble sermons, insinuating lectures, taking orators, the crafty 
devil has not ever had, by which to entice and ensnare the 
minds of people, and totally to divert them from heavenly 
reflections and divine meditations, than the attire, sports, 
plays, and pastimes of this godless age, the school and shop 
of Satan, hitherto so reasonably condemned. 

* John xvii., 3 ; Rom. i., 11 ; Tit. ii., 11, 12, 13, 1,4. 



188 NO CROSS, NO CROWN. 



CHAPTER XVIII. 

Sect. 1. But if these customs, &c, were but indifferent, yet being 
abused, they deserve to be rejected. 2. The abuse is acknowledged 
by those that use them, therefore should leave them. 3. Such as pre- 
tend to seriousness, should exemplarily withdraw from such latitudes : 
a wise parent weans his child of what it doats too much upon ; and 
we should watch over ourselves and neighbors. 4. God, in the case 
of the brazen serpent, &c, gives us an example to put away the use 
of abused things. 5. If these things were sometimes convenient, yet 
when their use is prejudicial in example, they should be disused. 6. 
Such as yet proceed to love their unlawful pleasures more than Christ 
and his cross, the mischief they have brought to persons and estates, 
bodies and souls. 7. Ingenuous people know this to be true : an ap- 
peal to God's Witness in the guilty : their state that of Babylon. 8. 
But temperance in food, and plainness in apparel, and sober conversa- 
tion, conduce most to good : so the apostle teaches in his epistles. 9. 
Temperance enriches a land : it is a political good, as well as a reli- 
gious one in all governments. 10. When people have done their duty 
to God, it will be time enough to think of pleasing themselves. 1 1 . 
An address to the magistrates, and all people, how to convert their 
time and money to better purposes. 

Sect. 1. But should these things be as indifferent, as 
they are proved perniciously unlawful, for I never heard 
any advance their plea beyond the bounds of mere indif- 
ferency, yet so great is their abuse, so universal the sad 
effects thereof, like to an infection, that they therefore ought 
to be rejected of all, especially those, whose sobriety hath 
preserved them on this side of that excess, or whose judg- 
ments, though themselves be guilty, suggest the folly of 
such intemperance. For what is an indifferent thing, but 
that which may be done, or left undone? Granting, I say. 
this were the case, yet doth both reason and religion leach 
that when they arc used with such .-in excess <>t" appetite, 
as to leave them would bo a cross to their desires, they 
have exceeded the bounds of mere indiflerency, and are 
thereby rendered no less than necessary. Which being a 
violation of the very nature of the things themselves, a per- 
fect abuse enters; and consequently they are no longer to 



NO CROSS, NO CROWN. 189 

be considered in the rank of things simply indifferent, but 
unlawful. 

Sect. 2. Now that the whole exchange of things against 
which I have so earnestly contended, are generally abused 
by the excess of almost all ages, sexes, and qualities of 
people, will be confessed by many, who yet decline not to 
conform themselves to them ; and to whom, as I have un- 
derstood, it only seems lawful, because, say they, the abuse 
of others should be no argument why we should not use 
them. But to such I answer, that they have quite forgot, 
or will not remember they have acknowledged these things 
to be but of an indifferent nature : if so, and vanity never 
urged more, I say there can be nothing more clear, than 
since they acknowledged their great abuse, that they are 
wholly to be forsaken : for since they may as well be let 
alone as done at any time, surely they should then of duty 
be let alone, when the use of them is an abetting the gen- 
eral excess, and a mere exciting others to continue in their 
abuse, because they find persons reputed sober to imitate 
them, or otherwise give them an example : # precepts are not 
half so forcible as examples. 

Sect. 3. Every one that pretends to seriousness ought 
to inspect himself, as having been too forward to help on 
the excess, and can never make too much haste out of those 
inconveniences, that by his former example he encouraged 
any to ; that by a new one he may put a seasonable check 
upon the intemperance of others.f A wise parent ever 
withdraws those objects, however innocent in themselves, 
which are too prevalent upon the weak senses of his chil- 
dren, on purpose that they might be weaned. And it is as 
frequent with men to bend a crooked stick as much the con- 
trary way, that they might make it straight at last. Those 
that have more sobriety than others should not forget their 
stewardships, but exercise that gift of God to the security 
of their neighbors. It was murdering Cain that rudely 
asked the Lord, " Was he his brother's keeper ?"{ for every 
man is necessarily obliged thereto ; and therefore should be 
so wise, as to deny himself the use of such indifferent en- 
joyments, as cannot be used by him without too manifest 
an encouragement to his neighbor's folly. 

* Phil, iii., 17. f Rom. xiv., to the end. J Gen. iv., 9. 



190 NO CROSS, NO CROWN. 

Sect. 4. God hath sufficiently excited men to what is 
said ; for in the case of the brazen serpent, which was an 
heavenly institution and type of Christ, he with great dis- 
pleasure enjoined it should be broke to pieces, because they 
were too fond and doating upon it.* Yes, the very groves 
themselves, however pleasant for situation, beautiful for 
their walks and trees, must be cut down : and why 1 only 
because they had been abused to idolatrous uses. And 
"what is an idol, but that which the mind puts an over-esti- 
mate or value upon ? None can benefit themselves so much 
by an indifferent thing, as others by not using that abused 
liberty. 

Sect. 5. If those things were convenient in themselves, 
which is a step nearer necessity than mere indifferency, yet 
when by circumstances they become prejudicial, such con- 
veniency itself ought to be given up ; much more what is 
but indifferent should be denied. People ought not to weigh 
their private satisfactions more than a public good : nor 
please themselves in too free an use of indifferent things, 
at the cost of being so really prejudicial to the public, as 
they certainly are, whose use of them, if no worse, be- 
comes exemplary to others, and begets an impatiency in 
their minds to have the like.f Wherefore it is both rea- 
sonable and incumbent on all, to make only such things ne- 
cessary, as tend to life and godliness, and to employ their 
freedom with most advantage to their neighbors. J So that 
here is a two-fold obligation ; the one, not to be exemplary 
in the use of such things ; which, though they may use them, 
yet not without giving too much countenance to the abuse 
and excessive vanity of their neighbors. The other obliga- 
tion is, that they ought so far to condescend to such reli- 
gious people who are offended at these fashions, and that 
kind of conversation, as to reject them. 

Sect. 6. Now those, who notwithstanding what I have 
urged will yet proceed ; what is it, but that they have so 
involved themselves and their affections in them, that it is 
hardly possible to reform them; and that, for all their many 
protestations against their fondness to such fopperies, they 
really love them more than Christ and his cross \ Such 

* 2 Kings xviii., 3, 4. f P«l. x., 3, 4. J 2 Pet. i., 3 ; Eph. v., 7. 



NO CROSS, NO CROWN. 191 

cannot seek the good of others, who do so little respect 
their own.* For, after a serious consideration, what vanity, 
pride, idleness, expense of time and estates, have been, and 
yet are? how many persons debauched from their first 
sobriety, and women from their natural sweetness and inno- 
cency, to loose, airy, wanton, and many times more enor- 
mous practices? how many plentiful estates have been 
over-run by numerous debts, chastity ensnared by accursed 
lustful intrigues? youthful health overtaken by the hasty 
seizure of unnatural distempers, and the remaining days of 
such spent upon a rack of their vices' procuring, and so 
made slaves to the unmerciful but necessary effects of their 
own inordinate pleasures ? in which agony they vow the 
greatest temperance : but are no sooner out of it, than in 
their vice again.f 

Sect. 7. That these things are the case, and almost innu- 
merable more, I am persuaded no ingenuous person of any 
experience will deny ; how then, upon a serious reflection, 
any that pretend conscience, or the fear of God Almighty, 
can longer continue in the garb, livery, and conversation of 
those whose whole life tends to little else than that what I 
have repeated, much less join with them in their abomina- 
ble excess,J I leave to . the Just Principle in themselves to 
judge. No, surely ! this is not to obey the voice of God, 
who in all ages did loudly cry to all, " Come out, of what ? 
of the ways, fashions, converse and spirit of Babylon?" 
What is that ? the great city of all these vain, foolish, wan- 
ton, superfluous, and wicked practices, against which the 
scriptures denounce most dreadful judgments ; ascribing 
all the intemperance of men and women to the cup of wick- 
edness she hath given them to drink ; whose are the things 
indifferent, if they must be so.§ And for witness, hear 
what the revelations say in her description : " How much 
she hath glorified herself, and lived deliciously, so much tor- 
ment and sorrow give her. And the kings of the earth, 
who have lived deliciously w T ith her, shall bewail and la- 
ment her ; and the merchants of the earth shall weep over 

* Rom. xiv., 1 to the end. 

f Lam. iv., 5 ; Prov. xxi., 17 ; Job xxi., 13, 14 ; Psal. lv. 23 ; xxxxii., 10 ; 
Eccl. viii., 12 ; Psal. xxxvii., 1, 2 ; Prov. ii. 22. J Jer. xvi., 5 — 9. 

§ Isa. iii., 13 — 16 ; Jer. 1., 8 ; xv., 6, 7 ; Amos vi., 3 — 7. 



192 NO CROSS, NO CROWN. 

her : for no man buyeth their merchandise any more : the 
merchandise of gold and silver, and precious stones, and of 
pearls, and fine linen, and purple, and silk, and scarlet, and 
all manner of vessels of ivory, and all manner of vessels of 
most precious wood ; and cinnamon, and odors, and oint- 
ments, and frankincense, and wine, and oil, and fine flour, 
and beasts, and slaves, and souls of men."* Behold the 
character and judgment of luxury ; and though I know it 
hath a farther signification than what is literal, yet there is 
enough to show the pomp, plenty, fulness, idleness, ease, 
wantonness, vanity, lust and excess of luxury that reign in 
her. But at the terrible day who will go to her exchange 
any more 1 who to her plays ? who will follow her fashions 
then 1 and who shall traffic in her delicate inventions ? 
Not one ; for she shall be judged. No plea shall excuse, 
or rescue her from the wrath of the judge : for strong is 
the Lord who will perform it.f If these yet reasonable 
pleas will not prevail, however, I shall caution such, in the 
repetition of part of Babylon's miserable doom : Mind, my 
friends, more heavenly things ; hasten to obey that Right- 
eous Principle, which would exercise and delight you in 
that which is eternal : or else with Babylon, the mother of 
lust and vanity, the fruits which your souls lust after shall 
depart from you, and all things which are dainty and 
goodly shall depart from you, and you shall find them no 
more !J O Dives ! no more ! Lay your treasures therefore 
up in heaven, O ye inhabitants of the earth, where nothing 
can break through to harm them ; but where time shall 
shortly be swallowed up of eternity !J 

Sect. 8. But my arguments against these things end not 
here ; for the contrary most of all conduces to good, 
namely, " temperance in food, plainness in apparel : with a 
meek, shame-faced, and quiet spirit, and that conversation 
which doth only express the same in all godly honesty :'' as 
the apostle saith, " Let no corrupt communication proceed 
out of your mouth, but that which is good to the use ot 
edifying, that it may administer grace to the hearers; nei- 
ther iilthiness, nor foolish talking, nor jesting, but rather 
giving of thanks: for let no man deceive you with vain 

* Rev. xviii., 7, S, 12, 13. t Rev, Kviii., B. 

I Vcr. 11. § Luke ml, 33, 34. 



NO CROSS, NO CROWN. 193 

words, because of these things cometh the wrath of God 
upon the children of disobedience."* And if men and wo- 
men were but thus adorned, after this truly Christian man- 
ner, impudence would soon receive a check, and lust, pride, 
vanity, and wantonness, find a rebuke. They would not be 
able to attempt such universal chastity, or encounter such 
godly austerity ; virtue would be in credit, and vice afraid 
and ashamed, and excess not dare to show its face. There 
would be an end of gluttony, and gaudiness of apparel, 
flattering titles, and a luxurious life ; and then primitive in- 
nocency and plainness would come back again, and that 
plain-hearted downright harmless life would be restored, of 
not much caring what we should eat, drink or put on, as 
Christ tells us the Gentiles did, and as we know this age 
daily does, under all its talk of religion : but as the ancients, 
who with moderate care for necessaries and conveniences 
of life, devoted themselves to the concernments of a celes- 
tial kingdom, more minded their improvement in righteous- 
ness, than their increase in riches ; for they laid their trea- 
sure up in heaven, and endured tribulation for an inherit- 
ance that cannot be taken away.f 

Sect. 9. But the temperance I plead for, is not only reli- 
giously, but politically good : it is the interest of good 
government to curb and rebuke excesses : it prevents many 
mischiefs ; luxury brings effeminacy, laziness, poverty, and 
misery ; but temperance preserves the land. J It keeps out 
foreign vanities, and improves our own commodities : now 
we are their debtors, then they would be debtors to us for 
our native manufactures. By this means, such persons, who 
by their excess, not charity, have deeply engaged their 
estates, may in a short space be enabled to clear them from 
those incumbrances, which otherwise, like moths, soon eat 
out plentiful revenues. § It helps persons of mean substance 
to improve their small stocks, that they may not expend 
their dear earnings and hard-got wages upon superfluous 
apparel, foolish may-games, plays, dancing, shows, taverns, 

* Col. iv., 5, 6; 1 Thess. iv., 11, 12; 1 Pet. iii., 1— 4 ; Eph. iv., 29 ; 
v. 3—6 ; 1 Tim. iv., 12 ; Phil, iii., 16—20 ; 1 Pet. ii., 11 ; Prov. xxxi., 23— 
31 ; 2 Chr. xiii., 7 ; Prov. xxiv., 23 ; James ii., 2—9 ; Luke xii., 22, 30 ; 1 
Tim. iv. ; 2 Pet. iii., 11 ; Psal. xxvi., 6. 

f Matt, xxv., 21. | Prov. v., 4. § Eccl. x., 16—18. 



194 NO CROSS, NO CROWN. 

ale-houses, and the like folly and intemperance ; with which 
this land is more infested, and by which it is rendered more 
ridiculous, than any kingdom in the world ; for none 1 know 
of is so infested with cheating mountebanks, savage morrice- 
dancers, pickpockets, and profane players, and stagers ; to 
the slight of religion, the shame of government, and the 
great idleness, expense, and debauchery of the people : for 
which the spirit of the Lord is grieved, and the judgments 
of the Almighty are at the door, and the sentence ready to 
be pronounced, " Let him that is unjust, be unjust still."* 
Wherefore it is, that we cannot but loudly call upon the 
generality of the times, and testify both by our life and doc- 
trine, against the like vanities and abuses, if possible any 
may be weaned from their folly, and choose the good ofd 
path of temperance, wisdom, gravity, and holiness, the only 
way to inherit the blessings of peace and plenty here, and 
eternal happiness hereafter."f 

Sect. 10. Lastly, supposing we had none of these fore- 
going reasons justly to reprove the practice of the land in 
these particulars : however, let it be sufficient for us to say, 
that when people have first learned to fear, worship, and 
obey their Creator, to pay their numerous vicious debts, to 
alleviate and abate their oppressed tenants ; but above all 
outward regards, when the pale faces are more commise- 
rated, the pinched bellies relieved, and naked backs clothed ; 
when the famished poor, the distressed widow, and helpless 
orphan, God's works, and your fellow creatures, are pro- 
vided for ! then I say, if then, it will be time enough for 
you to plead the indifferency of your pleasures. But that 
the sweat and tedious labor of the husbandmen, early and 
late, cold and hot, wet and dry, should be converted into 
the pleasure, ease, and pastime of a small number of men ; 
that the cart, the plough, the thresh, should be in that con- 
tinual severity laid upon nineteen parts of the land to feed 
the inordinate lusts and delicious appetites of the twentieth, 
is so far from the appointments of the great Governor of the 
world, and God of the spirits of all flesh, that to imagine 
such horrible injustice as the effects of his determinations, 
and not the intemperance of men, were wretched and blas- 

* Rev. xxii., 11. f Prov. xxi., 1, 29. 



NO CROSS, NO CROWN. 195 

phemous. As on the other side, it would be to deserve no 
pity, no help, no relief from God Almighty, for people to 
continue that expense in vanity and pleasure, whilst the 
great necessities of such objects go unanswered : especially 
since God hath made the sons of men but stewards to each 
other's exigencies and relief. Yea, so strict is it enjoined, 
that on the omission of these things, we find this dreadful 
sentence partly to be grounded, " Depart from me, ye cursed, 
into everlasting fire," &c. As on the contrary, to visit the 
sick, see the imprisoned, relieve the needy, &c, are such 
excellent properties in Christ's account, that thereupon he 
will pronounce such blessed, saying, " Come, ye blessed of 
my Father, inherit the kingdom prepared for you," &c. So 
that the great are not, with the Leviathan in the deep, to 
prey upon the small, much less to make a sport of the lives 
and labors of the lesser ones, to gratify their inordinate 
senses.* 

Sect. 11. I therefore humbly offer an address to the seri- 
ous consideration of the civil magistrate. That if the 
money which is expended in every parish in such vain fash- 
ions, as wearing of laces, jewels, embroideries, unnecessary 
ribands, trimming, costly furniture, and attendance, together 
with what is commonly consumed in taverns, feasts, gaming, 
&c, could be collected into a public stock, or something in 
lieu of this extravagant and fruitless expense, there might 
be reparation to the broken tenants, work-houses for the 
able, and alms-houses for the aged and impotent.f Then 
should we have no beggars in the land, the cry of the widow 
and the orphan would cease, and charitable reliefs might 
easily be afforded towards the redemption of poor captives, 
and refreshment of such distressed Protestants as labor 
under the miseries of persecution in other countries : nay, 
the exchequer's needs, on just emergencies, might be sup- 
plied by such a bank: this sacrifice and service would 
please the just and merciful God : it would be a noble exam- 

* Eccl. xii., 1 ; Psal. xxxvii., 21 ; Psal. x., 2; Psal. iv., 2; Psal. lxxix., 
12; Psal. lxxxii., 3, 4; Prov. xxii., 7; Isa. iii., 14, 15; Ezek. xxii., 29 ; 
Amos v. 11, 12; viii., 4, 7,8; Isa. i. 16, 17, 18; Jer. vri. 6; Rom. xii., 
20 ; 2 Cor. ix., 7 ; Psal. xl., 4 ; Acts x„ 34 ; Rom. ii., 11 ; Eph. vi., 9; 
Col. iii., 25 ; 1 Pet. i., 17; Jam. v., 4, 5; Psal. xii., 1 ; Matt, xxv., 34, 35, 
36; Jam. ii., 15, 16 ; Psal. cxii., 9. 

f Prov. xiv., 21 ; Matt, xix., 21. 



196 NO CROSS, NO CROWN. 

pie of gravity and temperance to foreign states, and an 
unspeakable benefit to ourselves at home. 

Alas ! why should men need persuasions to what their 
own felicity so necessarily leads them to ? had those vitiosos 
of the times but a sense of heathen Cato's generosity, they 
would rather deny their carnal appetites, than leave such 
noble enterprises unattempted. But that they should eat, 
drink, play, game, and sport away their health, estates, and 
above all, their irrevocable precious time, which should be 
dedicated to the Lord, as a necessary introduction to 
blessed eternity, and than which, did they but know it, no 
worldly solace could come in competition ; I say, that they 
should be continually employed about these poor, low things, 
is to have the Heathens judge them in God's day, as well as 
Christian precepts and examples condemn them. And their 
final doom will prove the more astonishing, in that this 
vanity and excess are acted under a profession of the self- 
denying religion of Jesus, whose life and doctrine are a per- 
petual reproach to the most of Christians. For he (blessed 
man) was humble, but they are proud ; he forgiving, they 
revengeful ; he meek, they fierce ; he plain, they gaudy ; he 
abstemious, they luxurious ; he chaste, they lascivious ; he 
a pilgrim on earth, they citizens of the world : in fine, he 
was meanly born, poorly attended, and obscurely brought 
up : he lived despised, and died hated of the men of his own 
nation. O you pretended followers of this crucified Jesus ! 
" examine yourselves ; try yourselves ; know you not your 
own selves, if he dwell not (if he rule not) in you, that you 
are reprobates ?"* be ye not deceived, for God will not 
be mocked (at last with forced repentances) ; such as 
you sow (such you must) reap in God's day."f I be- 
seech you hear me, and remember you were invited and 
entreated to the salvation of God. I say, as you sow you 
reap : if you are enemies to the cross of Christ, and you are so, 
if you will not bear it, but do as you list, and not as you 
ought, if you are uncircumcised in heart and ear ; and you 
are so, if you will not hear and open to him that knocks at 
the door within ; and if you resist and quench the Spirit in 
yourselves, that strives with you to bring you to God, and 

* 2 Cor. xiii., 5. t Gal. vi., 7, 8. 



NO CROSS, NO CROWN. 197 

that you certainly do, who rebel against its motions, reproofs 
and instructions, then " you sow to the flesh, to fulfil the 
lusts thereof, and of the flesh will you reap the fruits of cor- 
ruption, wo, anguish, and tribulation, from God the judge of 
quick and dead, by Jesus Christ."* But if you will daily 
bear the holy cross of Christ, and sow to the Spirit ; if you 
will listen to the light and grace that comes by Jesus, and 
which he has given to all people for salvation, and square 
your thoughts, words, and deeds thereby, which leads and 
teaches the lovers of it to deny all ungodliness and the 
world's lusts, and to live soberly, righteously, and godly in 
this present evil world, then may you with confidence look 
for the blessed " hope, and joyful coming, and glorious ap- 
pearance of the great God, and our Saviour Jesus Christ."f 
Let it be so, O you Christians, and escape the wrath to 
come ! why will you die ? let the time past suffice : re- 
member that No Cross, No Crown. " Redeem then the 
time, for the days are evil, and yours but very few. There- 
fore gird up the loins of your minds, be sober, fear, watch, 
pray, and endure to the end :{ calling to mind, for your 
encouragement and consolation, that all such, as " through 
patience and well doing wait for immortality, shall reap 
glory, honor, and eternal life, in the kingdom of the Father ; 
whose is the kingdom, the power, and the glory for ever."§ 
Amen. 

*Rom. ii.,8. t Tit. iii., 11, 12, 13. J Eph. v., 16. § Rom. ii., 7, 9. 



NO CEOSS, NO CBOWN 

PART II. 
CONTAINING AN ACCOUNT 

OF THE 

LIVING AND DYING SAYINGS OF MEN, 

EMINENT FOR THEIR GREATNESS, LEARNING, 
OR VIRTUE; 

AND THAT OF DIVERS PERIODS OF TIME, 
AND NATIONS OF THE WORLD, 

ALL CONCURRING IN THIS ONE TESTIMONY, 

" THAT A LIFE OF STRICT VIRTUE, VIZ., TO DO WELL, AND BEAR ILL, 
IS THE WAY TO EVERLASTING HAPPINESS." . § 

COLLECTED IN FAVOR OF THE TRUTH DELIVERED IN THE FIRST PART. 



BY WILLIAM PENN. 



NEW YORK: 
COLLINS, BROTHER & CO., No. 254 PEARL STREET, 

BAKER, CRANE & DAY, NOS. 158 & 374 PEARL STREET. 
NEW BEDFORD : WILLIAM C. TABER & SON. 



1845. 



PREFACE 



No Cross, no Crown should have ended here ; but that 
the power, examples and authorities have put upon the 
minds of people, above the most reasonable and pressing 
arguments, inclined me to present my readers with some of 
those many instances that might be given, in favor of the 
virtuous life recommended in our discourse* I choose to 
cast them into three sorts of testimonies, not after the three- 
fold subject of the book, but suitable to the times, qualities, 
and circumstances of the persons that gave them forth; 
whose divers excellences and stations have transmitted 
their names with reputation to our own times. The first testi- 
mony comes from those called Heathens, the second from 
Professed Christians, and the last from Retired, Aged, and 
Dying Men ; being their last and serious reflections, to 
which no ostentation or worldly interests could induce 
them. Where it will be easy for the considerate reader to 
observe how much the pride, avarice, and luxury of the 
world, stood reprehended in the judgments of persons of 
great credit amongst men ; and what was that life and con- 
duct, that in their most retired meditations, when their sight 
was clearest, and judgment most free and disabused, they 
thought would give peace here, and lay foundations of eter- 
nal blessedness. 



CHAPTER XIX. 

The testimonies of several great, learned, and virtuous personages among 
the Gentiles, urged against the excesses of the age, in favor of the self- 
denial, temperance, and piety herein recommended. 

L Among the Greeks, viz. Sect. 1. Of Cyrus. 2. Artaxerxes. 3 
Agathocles. 4. Philip. 5. Alexander. 6. Ptolemy. 7. Zenophanes. 
8. Antigonus. 9. Themistocles. 10. Aristides. 11. Pericles. 12. 
Phocion. 13. Clitomachus. 14. Epaminondas. 15. Demosthenes. 
16. Agasicles. 17. Agesilaus. 18. Agis. 19. Alcamenes. 20. 
Alexandridas. 21. Anaxilas. 22. Ariston. 23. Archidamus. 24. 
Cleomenes. 25. Dersyllidas. 26. Hippodamus. 27. Leonidas. 28. 
Lysander. 29. Pausanias. 30. Theopompus, &c. 31. The manner 
of life and government of the Lacedaemonians in general. 32. Ly- 
curgus their lawgiver. II. Among the Romans, viz. 33. Of Cato. 
34. Scipio Africanus. 35. Augustus. 36. Tiberius. 37. Vespasian. 
38. Trajan. 39. Adrian. 40. Marcus Aurelius Antoninus. 41. 
Pertinax. 42. Pescennius. 43. Alexander Severus. 44. Aurelianus. 
45. Dioclesian. 46. Julian. 47. Theodosius. III. The lives and 
doctrines of some of the Heathen philosophers among the Greeks and 
Romans, viz. 48. Thales. 49. Pythagoras. 50. Solon. 51. Chi- 
lon. 52. Periander. 53. Bias. 54. Cleobulus. 55. Pittacus. 56. 
Hippias. 57. The Gyninosophistae. 58. The Bamburacii. 59. 
Gynaecosmi. 60. Anacharsis. 61. Anaxagoras. 62. Heraclitus. 
63. Democritus. 64. Socrates. 65. Plato. 66. Antisthenes. 67. 
Zenocrates. 68. Bion. 69. Demonax. 70. Diogenes. 71. Crates. 
72. Aristotle. 73. Mandanis. 74. Zeno. 75. Quintilian. 76. 
Seneca. 77- Epictetus. IV. Of virtuous Heathen women, viz. 78. 
Penelope. 79. Theoxena. 80. Pandora and Protagena. 81. Hip- 
parchia. 82. Lucretia. 83. Cornelia. 84. Pontia. 85. Arria. 
86. Pompeja Plautina. 87. Plotina. 88. Pompeja Paulina. 89. A 
reproof to voluptuous women of the times. 

Sect. 1. Cyrus, than whom a greater monarch we hard- 
ly find in story, is more famous for his virtue than his power ; 
and indeed it was that which gave him power. God calls 
him his shepherd : now let us see the principles of his con- 
duct and life. So temperate was he in his youth, that when 
Astyages urged him to drink wine, he answered, " I am 
afraid lest there should be poison in it ;" having seen thee 
reel and sottish after having drunk thereof. And so careful 



204 NO CROSS, NO CROWN. 

was he to keep the Persians from corruption of manners, 
that he would not suffer them to leave their rude and moun- 
tainous country, for one more pleasant and fruitful, lest 
through plenty and ease, luxury at last might debase their 
spirits. And so very chaste was he, that having taken a 
lady of quality, a most beautiful woman, his prisoner, he 
refused to see her, saying, I have no mind to be a captive 
to my captive. It seems, he claimed no such propriety, 
but shunned the occasion of evil. The comptroller of his 
household asking him one day what he would be pleased to 
have for his dinner ? Bread, said he ; for I intend to en- 
camp nigh the water ; a short and easy bill of fare : but 
this shows the power he had over his appetite as well as 
his soldiers : and that he was fit to command others, that 
could command himself; according to another saying of 
his, " No man," saith he, " is worthy to command, who is 
not better than those who are to obey ;" and when he came 
to die, he gave this reason of his belief of immortality, " I 
cannot," said he, " persuade myself to think, that the soul of 
man, after having sustained itself in a mortal body, should 
perish when delivered out of it, for want of it :" a saying 
of perhaps as great weight, as may be advanced against 
atheism from more enlightened times. 

Sect. 2. Artaxerxes Mnemon, being upon an extraor- 
dinary occasion reduced to eat barley bread and dried figs, 
and drink water ; What pleasure, saith he, have I lost till 
now, through my delicacies and excess ! 

Sect. 3. Agathocles, becoming king of Sicily, from 
being the son of a potter, always to humble his mind to his 
original, would be daily served in earthen vessels upon his 
table : an example of humility and plainness. 

Sect. 4. Philip, king of Macedon, upon three sorts of 
good news arriving in one day, feared too much success 
might transport him immoderately ; and therefore prayed 
for some disappointments to season his prosperity, and cau- 
tion his mind under the enjoyment of it. He refused to op- 
press the Greeks with his garrisons, saying, I had rather re- 
tain them by kindness, than fear : and to be always be- 
loved, than ibr a while terrible. One of his minions per- 
suading him to decline hearing of a cause, wherein a par- 
ticular friend was interested ; I had much rather, says he, 



NO CROSS, NO CROWN. 205 

thy friend should lose his cause, than I my reputation. 
Seeing his son Alexander endeavor to gain the hearts of 
the Macedonians by gifts and rewards, Canst thou believe, 
says he, that a man that thou hast corrupted to thy interests 
will ever be true to them ? When his court would have 
had him quarrel and correct the Peloponnenses for their in- 
gratitude to him, he said, By no means ; for if they despise 
and abuse me, after being kind to them, what will they do 
if I do them harm? A great example of patience in a 
king, and wittily said. Like to this was his reply to the 
ambassadors of Athens, whom asking after audience, If he 
could do them any service, and one of them surlily answer- 
ing, The best thou canst do us is, to hang thyself; he was 
nothing disturbed, though his court murmured ; but calmly 
said to the ambassador, Those who suffer injuries, are better 
people than those that do them. To conclude with him, 
being one day fallen along the ground, and seeing himself 
in that posture, he cried out, What a small spot of earth 
do we take up ! and yet the whole world cannot con- 
tent us. 

Sect. 5. Alexander was very temperate and virtuous 
in his youth : a certain governor having written to him, 
that a merchant of the place had several fine boys to sell, 
he returned him this answer with great indignation, What 
hast thou seen in any act of my life, that should put thee 
upon such a message as this ? and avoided the women his 
courtiers flung in his way to debauch him. Nay, he would 
not see the wife of Darius, famed for the most beautiful 
princess of the age ; which with his other virtues, made 
Darius (the last Persian king) to say, if God has determined 
to take my empire from me, I wish it in the hands of Alex- 
ander, my virtuous enemy. He hated covetousness ; for 
though he left great conquests, he left no riches ; which 
made him thus to answer one that asked him dying, Where 
he had hid his treasures? Among my friends, says he. 
He was wont to say, He owed more to his master for his 
education, than to his father for his birth ; by how much it 
was less to live, than to live well. 

Sect. 6. Ptolemy, son of Lagus, being reproached for 
his mean original, and his friends, angry that he did not 
resent it ; we ought, says he, to bear reproaches patiently. 



206 NO CROSS, NO CROWN. 

Sect. 7. Xenophanes being jeered for refusing to play 
at a forbidden game, answered, I do not fear my money, 
but my reputation: they that make laws, must keep them. 
A commendable saying. 

Sect. 8. Antigonus being taken sick, he said, It was a 
warning from God to instruct him of his mortality. A poet 
flattering him with the title of the Son of God ; he 
answered, my servant knows the contrary. Another syco- 
phant telling him, that the will of kings is the rule of jus- 
tice : No, saith he, rather justice is the rule of the will of 
kings. And being pressed by his minions to put a garrison 
into Athens, to hold the Greeks in subjection, he answered, 
He had not a stronger garrison than the affections of his 
people. 

Sect. 9. Themistocles, after all the honor of his life, 
sits down with this conclusion, That the way to the grave 
is more desirable than the way to worldly honors. His 
daughter being courted by one of little wit and great 
wealth, and another of little wealth and great goodness ; 
•he chose the poor man for his son-in-law ; For, saith he, 
I will rather have a man without money, than money with- 
out a man ; reckoning that not money, but worth makes the 
man. Being told by Symmachus, that he would teach him 
the art of memory ; he gravely answered, He had rather 
learn the art of forgetfulness ; adding, he could remember 
enough, but many things he could not forget, which were 
necessary to be forgotten, as the honors, glories, pleasures 
and conquests he had spent his days in, too apt to transport 
to vain glory. 

Sect. 10. Aristides, a wise and just Greek, of greatest 
honor and trust with the Athenians ; he was a great enemy 
to cabals in government : the reason he renders is, Because, 
saith he, I would not be obliged to authorize injustice. He 
so much hated covetousness, though he was thrice chosen 
treasurer of Athens, that he lived and died poor, and that 
of choice : for being therefore reproached by a rich usurper, 
he answered, Thy riches hurt thee, more than my poverty 
hurts me. Being once banished by a contrary faction in 
the state, he prayed to God that the affairs of his country 
might go so well, as never to need his return ; which how- 
ever caused him presently to be recalled. Whereupon he 



NO CROSS, NO CROWN. 207 

told them, That he was not troubled for his exile with re- 
spect to himself, but the honor of his country. Themisto- 
cles, their General, had a project to propose to render 
Athens mistress of Greece, but it required secrecy : the 
people obliged him to communicate it to Aristides, whose 
judgment they would follow. Aristides having privately 
heard it from Themistocles, publicly answered to the peo- 
ple, True, there was nothing more advantageous, nor no- 
thing more unjust : which quashed the project. 

Sect. 11. Pericles, as he mounted the tribunal, prayed to 
God, that not a word might fall from him that might scan- 
dalize the people, wrong the public affairs, or hurt his own. 
One of his friends praying him to speak falsely in his favor, 
We are friends, saith he, but not beyond the altar ; mean- 
ing not against religion and truth. Sophocles, being his 
companion, upon sight of a beautiful woman, said to Peri- 
cles, Ah, what a lovely creature is that ! to whom Pericles 
replied, it becometh a magistrate not only to have his hands 
clean, but his tongue and eyes also. 

Sect. 12. Phocion, a famous Athenian, was honest and 
poor, yea, he contemned riches : for a certain governor 
making rich presents, he returned them ; saying, I refused 
Alexander's. And when several persuaded him to accept 
of such bounty, or else his children would want, he an- 
swered, If my son be virtuous, I shall leave him enough ; 
and if he be vicious, more would be too little. He rebuked 
the excess of the Athenians, and that openly, saying, He that 
eateth more than he ought, maketh more diseases than he 
can cure. To condemn or flatter him was to him alike. 
Demosthenes telling him, Whenever the people were en- 
raged, they would kill him ; he answered, and thee also, 
when they are come to their wits. He said, An orator was 
like a cypress tree, fair and great, but fruitless. Antipater, 
pressing him to submit to his sense, he answered, Thou 
canst not have me for a friend and flatterer too. Seeing a 
man in office to speak much, and do little, he asked, How 
can that man do business, that is already drunk with talking 1 
After all the great services of his life, he was unjustly con- 
demned to die ; and going to the place of execution, la- 
mented of the people, one of his enemies spit in his face ; 
he took it without any disorder of mind, only saying, Take 
10* 



208 NO CROSS, NO CROWN. 

him away. Before execution, his friends asked him, 
Whether he had nothing to say to his son ? Yes, said he, 
let him not hate my enemies, nor revenge my death ; I see 
it is better to sleep upon the earth with peace, than with 
trouble upon the softest bed : that he ought to do that which 
is his duty, and what is more is vanity ; that he must not 
carry two faces : that he promise little, but keep his pro- 
mises : the world does the contrary. 

Sect. 13. Clitomachus had so great a love to virtue, 
and practised it with such exactness, that if at any time in 
company he heard wanton or obscene discourse, he was 
wont to quit the place. 

Sect. 14. Epaminondas being invited to a sacrificial feast, 
so soon as he had entered he withdrew, because of the sump- 
tuous furniture and attire of the place and people ; saying, 
I was called at Leuctra to a sacrifice, but I find that it is a 
debauch. The day after the great battle which he obtained 
upon his enemies, he seemed sad and solitary, which was 
not his ordinary temper ; and being asked why ? answered, 
I would moderate the joy of yesterday's triumphs. A 
Thessalian general, and his colleague in a certain enterprise, 
knowing his poverty, sent him two thousand crowns to 
defray his part of the charges ; but he seemed angry, and 
answered, This looks like corrupting me ; contenting him- 
self with less than five pounds, which he borrowed of one 
of his friends for that service. The same moderation made 
him refuse the presents of the Persian emperor, saying, 
They were needless, if he only desired of him w r hat was 
just ; if more, he was not rich enough to corrupt him. See- 
ing a rich man refuse to lend one of his friends money that 
was in affliction, he said, Art not thou ashamed to refuse to 
help a good man in necessity ? After he had freed Greece 
from trouble, and made the Thebans his countrymen triumph 
over the Lacedaemonians, till then invincible, that ungrate- 
ful people arraigned him and his friends, under pretence of 
acting something without authority ; he, as general, took 
the blame upon himself, justified the action both from neces- 
sity and success, arraigning his judges for ingratitude, whilst 
himself was at the bar ; which caused them to withdraw 
with fallen countenances, and hearts smitten with guilt and 
fear. To conclude, he was a man of great truth and 



NO CROSS, NO CROWN. 209 

patience, as well as wisdom and courage ; for he was never 
observed to lie, in earnest or in jest. And notwithstanding 
the ills and cross humors of the Thebans, aggravated by his 
incomparable hazards and services for their freedom and 
renown, it is reported of him, that he ever bore them 
patiently ; often saying, That he ought no more to be re- 
venged of his country, than of his father. And being wounded 
to death in the battle of Mantinea, he advised his country- 
men to make peace, none being fit to command : which 
proved true. He would not suffer them to pull the sword 
out of his body, till he knew he had gained the victory ; 
and then he ended his days with this expression in his mouth, 
I die contentedly, for it is in defence of my country ; and I 
am sure I shall live in the eternal memory of good men. 
This, for a Gentile and a general, hath matter of praise and 
example in it. 

Sect. 15. Demosthenes, the great orator of Athens, had 
these sentences : That wise men speak little ; and that there- 
fore nature hath given men two ears and one tongue to hear 
more than they speak. To one that spoke much he said, 
How cometh it, that he who taught thee to speak, did not 
teach thee to hold thy tongue ? He said of a covetous man, 
That he knew not how to live all his life-time, and that he 
left it for another to live after he was dead. That it was 
an easy thing to deceive one's self, because it was easy to 
persuade one's self to what one desired. He said, That 
calumnies were easily received, but time would always 
discover them. That there was nothing more uneasy to 
good men, than not to have the liberty of speaking freely ; 
and that if one knew what one had to suffer from the people, 
one would never meddle to govern them. In fine, That 
man's happiness was to be like God ; and to resemble him, 
we must love truth and justice. 

Sect. 16. Agasicles, king of the Lacedaemonians, or 
Spartans, which are one, was of the opinion, That it was 
better to govern without force : And, says he, the means to 
do it, is to govern the people as a father governs his 
children. 

Sect. 17. Agesilaus, king of the same people, would say, 
That he had rather be master of himself, than of the greatest 
city of his enemies ; and to preserve his own liberty, than 



210 NO CROSS, NO CROWN. 

to usurp the liberty of another man. A prince, says he, 
ought to distinguish himself from his subjects by his virtue, 
and not by his state or delicacy of life. Wherefore he wore 
plain, simple clothing ; his table was as moderate, and his 
bed as hard, as that of any ordinary subject. And when 
he was told, that one time or other he would be obliged to 
change his fashion — No, saith he, I am not given to change, 
even in a change : and this I do, saith he, to remove from 
young men any pretence of luxury ; that they may see their 
prince practise what he counsels them to do. He added, 
that the foundation of the Lacedaemonian laws was, to 
despise luxury, and to reward with liberty : Nor, saith he, 
should good men put a value upon that which mean and 
base souls make their delight. Being flattered by some with 
divine honor, he asked them, If they could not make gods 
too ? If they could, why did they not begin with them- 
selves ? — The same austere conduct of life made him refuse 
to have his statue erected in the cities of Asia : nor would 
he suffer his picture to be taken ; and his reason is good : 
For, saith he, the fairest portraiture of men is their own 
actions. Whatsoever was to be suddenly done in the govern- 
ment, he was sure to set his hand first to the work, like a com- 
mon person. He would say, It did not become men to make 
provision to be rich, but to be good. Being asked the means 
to true happiness, he answered, To do nothing that should 
make a man fear to die : another time, To speak well, and 
do well. Being called home by the Ephori, or supreme 
magistrates, the way of the Spartan constitution, he returned, 
saying, It is not less the duty of a prince to obey laws, than 
to command men. He conferred places of trust and honor 
upon his enemies, that he might constrain their hatred into 
love. A lawyer asked him for a letter to make a person 
judge, that was of his own friends : My friends, says he, 
have no need of a recommendation to do justice. — A come- 
dian of note wondering that Agesilaus said nothing to him, 
asked if he knew him ? Yes, saith he, I know thee : art not 
thou the buffoon Callipedes ? One calling the king of Persia 
the great king, he answered, He is not greater than I, unless 
he hath more virtue than I. — One of his friends catching him 
playing with his children, he prevented him thus : Say 
nothing, till thou art a father too. — He had great care of the 






NO CROSS, NO CROWN. 211 

education of youth ; often saying, We must teach children 
what they shall do when they are men. The Eygptians 
despising him because he had but a small train and a mean 
equipage ; Oh, saith he, I will have them to know, royalty 
consists not in vain pomp, but in virtue. 

Sect. 18. Agis, another king of Lacedaemonia, imprisoned 
for endeavoring to restore their declining discipline, being 
asked, whether he repented not of his design ? answered, 
No ; for, saith he, good actions never need repentance. His 
father and mother desiring of him to grant something he 
thought unjust, he answered, I obeyed you when I was 
young ; I must now obey the laws, and do that which is 
reasonable. — As he was leading to the place of execution, 
one of his people wept ; to whom he said, Weep not for me ; 
for the authors of this unjust death are more in fault than I. 

Sect. 19. Alcamenes, king of the same people, being 
asked, which was the way to get and preserve honor? 
answered, To despise wealth. Another wondering why he 
refused the presents of the Messenians, he answered, I make 
conscience to keep the laws that forbid it. To a miser 
accusing him of being so reserved in his discourse, he said, 
I had rather conform to reason, than thy covetousness ; or, 
I had rather be covetous of my words than money. 

Sect. 20. Alexandridas hearing an exile complain of his 
banishment, saith he, Complain of the cause of it, to wit, his 
deserts : for there is nothing hurtful but vice. Being asked, 
why they were so long in making the process of criminals 
in Lacedsemonia ? Because, saith he, when they are once 
dead they are past repentance. This shows their belief of 
immortality and eternal blessedness ; and that even poor 
criminals, through repentance, may obtain it. 

Sect. 21. Anaxilas would say, That the greatest advan- 
tage kings had over other men, was their power of excel- 
ling them in good deeds. 

Sect. 22. Ariston, hearing one admire this expression, 
We ought to do good to our friends, and evil to our ene- 
mies ; answered, By no means, we ought to do good to all ; 
to keep our friends, and to gain our enemies. A doctrine 
the most difficult to flesh and blood, of all the precepts of 
Christ's sermon upon the mount : nay, not allowed to be his 
doctrine ; but both " An eye for an eye ;" defended against 



212 NO CROSS, NO CROWN. 

his express command, and oftentimes an eye put out, an 
estate sequestered, and life taken away, under a specious 
zeal for religion too : as if sin could be christened, and 
impiety entitled to the doctrine of Christ. Oh, will not such 
Heathens rise up in judgment against our worldly Chris- 
tians in the great day of God ! 

Sect. 23. Archidamus, also king of Sparta, being asked, 
who was master of Lacedsemonia ? The laws, saith he, 
and after them the magistrates. — One praising a musician 
in his presence, Ah ! saith he, but when will you praise a 
good man ? — Another saying, That man is an excellent 
musician : That is all one, saith he, as if thou wouldst say, 
There is a good cook : counting both trades of voluptuous- 
ness. — Another promising him some excellent wine : I care 
not, saith he, for it will only put my mouth out of taste to 
my ordinary liquor ; which it seems was water. — Two men 
chose him an arbitrator ; to accept it, he made them promise 
to do what he would have them : Then, said he, stir not 
from this place till you have agreed the matter between 
yourselves ; which was done. — Dennis, king of Sicily, send- 
ing his daughters rich apparel, he forbade them to wear it, 
saying, You will seem to me but the more homely. — This 
great man certainly was not of the mind to bring up his 
children at the exchanges, dancing schools, and play-houses. 

Sect. 24. Cleomenes, king of the same people, would 
say, That kings ought to be pleasant ; but not to cheapness 
and contempt. He was so just a man in power, that he 
drove away Demaratus, his fellow king, for they always 
had two, for offering to corrupt him in a cause before them, 
Lest, saith he, he should attempt others less able to resist 
him, and so ruin the state. 

Sect. 25. Dersyllidas, perceiving that Pyrrhus would 
force a prince upon his countrymen the Lacedaemonians, 
whom they lately ejected, stoutly opposed him, saving, If 
thou art God, we fear thee not, because we have done no 
evil ; and if thou art but a man, we are men too. 

Sect. 26. Hippodamus, seeing a young man ashamed, 
that was caught in bad company, he reproved him sharply, 
saying, For time to come keep such company as thou need- 
est not blush at. 

Sect. 27. Leonidas, brother to Cleomenes, and a brave 



NO CROSS, NO CROWN. 213 

man, being offered by Xerxes to be made an emperor of 
Greece, answered, I had rather die for my own country, 
than have an unjust command over other men's. Adding, 
Xerxes deceived himself, to think it a virtue to invade the 
right of other men. 

Sect. 28. Lysander, being asked by a person, what was 
the best frame of government ? That, saith he, where every 
man hath according 'to his deserts. Though one of the 
greatest captains that Sparta bred, he had learned by his 
wisdom to bear personal affronts : Say what thou wilt, 
saith he, to one that spoke abusively to him, Empty thyself, 
I shall bear it. His daughters were contracted in marriage 
to some persons of quality : but he dying poor, they refused 
to marry them ; upon which the Ephori condemned each 
of them in a great sum of money, because they preferred 
money before faith and engagement. 

Sect. 29. Pausanias, son of Cleombrotus, and colleague 
of Lysander, beholding among the Persian spoils they took, 
the costliness of their furniture, said, It had been much 
better if they had been worth less, and their masters more. 
And after the victory of Platea, having a dinner drest ac- 
cording to the Persian manner, and beholding the magnifi- 
cence and furniture of the treat ; what, saith he, do these 
people mean, that live in such wealth and luxury, to attack 
our meanness and poverty ? 

Sect. 30. Theopompus saith, The way to preserve a king- 
dom is, to embrace the counsel of one's friends, and not to 
suffer the meaner sort to be oppressed. One making the 
glory of Sparta to consist in commanding well, he answer- 
ed, No, it is in knowing how to obey well. He was of 
opinion, That great honors hurt a state ; adding, That time 
would abolish great, and augment moderate, honors among 
men ; meaning that men should have the reputation they 
deserve, without flattery and excess. 

A rhetorician bragging himself of his art, was reproved 
by a Lacedaemonian, Dost thou call that an art, saith he, 
which hath not truth for its object ? Also a Lacedaemonian 
being presented with a harp after dinner by .a musical per- 
son, I do not, saith he, know how to play the fool. Another 
being asked, What he thought of a poet of the times, an- 
swered, Good for nothing but to corrupt youth. Nor was 



214 NO CROSS, NO CROWN. 

this only the wisdom and virtue of some particular persons, 
which may be thought to have given light to the dark body 
of their courts ; but their government was wise and just, 
and the people generally obeyed it ; making virtue to be 
true honor, and that honor dearer to them than life. 

Sect. 31. Lacedaemonian customs, according to Plu- 
tarch, were these : " They were very temperate in their 
eating and drinking, their most delicate dish being a pottage 
made for the nourishment of ancient people. They taught 
their children to write and read, to obey the magistrates, to 
endure labor, and to be bold in danger : the teachers of 
other sciences were not so much as admitted in Lacedaemo- 
nia. They had but one garment, and that new but once a 
year. They rarely used baths or oil, the custom of those 
parts of the world. Their youth lay in troops upon mats ; 
the boys and girls apart. They accustomed their youth to 
travel by night without light, to use them not to be afraid. 
The old governed the young ; and those of them who 
obeyed not the aged, were punished. It was a shame not 
to bear reproof among the youth ; and among the aged, 
matter of punishment not to give it. They made ordinary 
cheer, on purpose to keep out luxury ; holding, that mean 
fare kept the spirit free, and the body fit for action. The 
music they used was simple, without art of changings ; their 
songs composed of virtuous deeds of good men, and their 
harmony mixed with some religious ecstasies, that seemed 
to carry their minds above the fear of death. They per- 
mitted not their youth to travel, lest they should corrupt 
their manners ; and for the same reason, they permitted not 
strangers to dwell amongst them, that conformed not to 
their way of living. In this they were so strict, that such 
of their youth that were not educated in their customs, en- 
joyed not the privileges of natives. They would suffer 
neither comedies nor tragedies to be acted in their country. 
They condemned a soldier but for painting his buckler of 
several colors : and publicly punished a young man, for 
having learnt but the way to a town given to luxury. They 
also banished an orator for bragging that he could speak a 
whole day upon any subject : for they did not like much 
speaking, much less for a bad cause. They buried their 
dead without any ceremony or superstition ; for they only 



NO CROSS, NO CROWN. 215 

used a red cloth upon the body, broidered with olive leaves : 
this burial had all degrees. Mourning they forbad, and 
epitaphs too. When they prayed to God, they stretched 
forth their arms ; which, with them, was a sign that they 
must do good works, as well as make good prayers. They 
asked of God but two things, patience in labor, and happi- 
ness in well-doing." 

This account is mostly the same with Xenophon's : add- 
ing, " that they eat moderately and in common ; the youth 
mixed with the aged to awe them, and give them good ex- 
ample. That in walking, they would neither speak, nor 
turn their eyes aside, any more than if they were statues 
of marble. The men were bred bashful as well as the 
women, not speaking at meals, unless they were asked a 
question. When they were fifteen years of age, instead of 
leaving them to their own conduct, as in other places, they 
had most care of their conversation, that they might pre- 
serve them from the mischiefs that age is incident to. And 
those that would not comply with these rules, were not 
counted always honest people. And in this their govern- 
ment was excellent : That they thought there was no greater 
punishment for a bad man, than to be known and used as 
such, at all times, and in all places : for they were not to 
come into the company of persons of reputation ; they 
were to give place to all others ; to stand when others sat ; 
to be accountable to every honest man that met them, of 
their conversation ; that they must keep their poor kindred ; 
that they used not the same freedoms that honest people 
might use ; by which means they kept virtue in credit, and 
vice in contempt. They used all things necessary for life, 
without superfluity or want ; despising riches, and sump- 
tuous apparel and living : judging, that the best ornament 
of the body is health, and of the mind virtue. And since 
(saith Xenophon) it is virtue and temperance that render us 
commendable, and that it is only the Lacedaemonians that 
reverence it publicly, and have made it the foundation of 
their state : their government, of right, merits preference 
to any other in the world. But that, saith' he, which is 
strange is, that all admire it, but none imitate it." Nor is 
this account and judgment fantastical. 

Sect. 32. Lycurgus, their famous founder and lawgiver, 



216 NO CROSS, NO CROWN. 

instilled these principles, and by his power with them made 
them laws to rule them. Let us hear what he did : Lycur- 
gus, willing to reclaim his citizens from a luxurious to a 
virtuous life, and show them how much good conduct and 
honest industry might meliorate the state of mankind, ap- 
plied himself to introduce a new model of government, 
persuading them to believe, that though they were descend- 
ed of noble and virtuous ancestors, if they were not exer- 
cised in a course of virtue, they would, like the dog in the 
kitchen, rather leap at the meat, than run at the game. In 
fine, they agreed to obey him. The first thing then that he 
did, to try his power with them, was, to divide the land 
into equal portions, so that the whole Laconic country 
seemed but the lots of brethren. This grieved the rich ; 
but the poor, which were the most, rejoiced. He rendered 
wealth useless, by community ; and forbad the use of gold 
and silver : he made money of iron, too base and heavy to 
make a thief; he retrenched their laws of building, suffer- 
ing no more ornament than could be made with a hatchet 
and a saw : and their furniture was like their houses. This 
course disbanded many trades ; no merchant, no cook, no 
lawyer, no flatterer, no divine, no astrologer, was to be 
found in Lacedaemonia. Injustice was banished their soci- 
ety, having cut up the root of it, which is avarice, by intro- 
ducing a community, and making gold and silver useless. 
To prevent the luxury of tables as well as of apparel, he 
ordained public places of eating, where all should publicly 
be served ; those that refused to come thither were reputed 
voluptuous, and reproved, if not corrected. He would 
have virgins labor, as well as young men, that their bodies 
being used to exercise might be the stronger and healthier, 
when married, to bring forth children. He forbad that 
they should have any portions, to the end that none might 
make suit to them for their wealth, but person and worth ; 
by which means the poor went off as well as the rich : and 
that their virtue might prefer them, they were denied to use 
any ornaments. He would not let the young people marry, 
till they arrived at the flower of their age, to the end that 
their children might be strong and vigorous. Chastity was 
so general, and so much in request, that no law was made 
against adultery ; believing, that where luxury, and the arts 



NO CROSS, NO CROWN. 217 

leading to it, were so severely forbid, it was needless. He 
forbad costly offerings in the temple, that they might offer 
often ; for that God regard eth the heart, not the offering. 
These, and some more, were the laws he instituted ; and 
whilst the Spartans kept them, it is certain they were the 
first state of Greece, which lasted about five hundred years. 
It is remarkable that he would never suffer the laws to be 
written, to avoid barratry ; and that the judges might not 
be tied religiously to the letter of the law, but left to the 
circumstances of fact ; in which no inconvenience was ob- 
served to follow. 

II. The Romans also yield us instances to our point in 
hand. 

Sect. 33. Cato, that sage Roman, seeing a luxurious man 
loaden with flesh, Of what service, saith he, can that man 
be, either to himself or the commonwealth ? One day be- 
holding the statues of several persons erecting, that he 
thought little worthy of remembrance, that he might despise 
the pride of it, I had rather, said he, they should ask, why 
they set not up a statue of Cato, than why they do. He 
was a man of severity of life, both example and judge. 
His competitors in the government, hoping to be preferred, 
took the contrary humor, and mightily flattered the people : 
this good man despised their arts, and with an unusual fer- 
vency cried out, That the distempers of the commonwealth 
did not require flatterers to deceive them, but physicians to 
cure them ; which struck so great an awe upon the people, 
that he was first chosen of them all. The fine dames of 
Rome became governors to their husbands : he lamented 
the change, saying, It is strange that those who command 
the world should be subject to women. He thought those 
judges, that would not impartially punish malefactors, 
greater criminals than the malefactors themselves ; a good 
lesson for judges of the world. He would say, That it was 
better to lose a gift than a correction ; for, says he, the one 
corrupts us, but the other instructs us. That we ought not 
to separate honor from virtue ; for then there would be few 
any more virtuous. He would say, No man is fit to com- 
mand another, that cannot command himself. Great men 



218 NO CROSS, NO CROWN. 

should be temperate in their power, that they may keep it. 
For men to be too long in offices in a government, is to 
have too little regard to others, or the dignity of the state. 
They that do nothing will learn to do evil. That those 
who have raised themselves by their vices should gain to 
themselves credit by virtue. He repented him, that ever 
he passed one day without doing good. And there is no 
witness any man ought to fear, but that of his own con- 
science. Nor did his practice fall much short of his princi- 
ples. 

Sect. 34. Scipio Africanus, though a great general, 
loaded with honors and triumphs, preferred retirement to 
them all ; being used to say, That he was never less alone 
than when he was alone : implying, that the most busy men 
in the world are the most destitute of themselves ; and that 
external solitariness gives the best company within. After 
he had taken Carthage, his soldiers brought him a most 
beautiful prisoner ; he answered, " I am your general ;" 
refusing to debase himself, or dishonor her. 

Sect. 35. Augustus, eating at the table of one of his 
friends, where a poor slave breaking a crystal vessel fell 
upon his knees, begging him, that his master might not fling 
him to the lampreys, as he had used to do, for food, with 
such of them as offended him ; Augustus, hating his friend's 
cruelty, broke all his friend's crystal vessels, both reproving 
his luxury and his severity. He never recommended any 
of his own children, but he always added, if they deserve 
it. He reproved his daughter for her excess in apparel, and 
both rebuked and imprisoned her for her immodest latitudes. 
The people of Rome complaining that wine was dear, he 
sent them to the fountains, telling them, They were cheap. 

Sect. 36. Tiberius would not suffer himself to be called 
Lord, nor yet His Sacred Majesty : For, says he, they are 
divine titles, and belong not to man. The commissioners of 
his treasury advising him to increase his taxes upon the 
people, he answered, No, it was fit to shear, but not to slay 
the sheep. 

Sect. 37. Vespasian was a great and an extraordinary 
man, who maintained something of the Roman virtue in his 
time. One day seeing a young man finely dressed, and 
richly perfumed, he was displeased with him, saying, I had 



NO CROSS, NO CROWN. 219 

rather smell the poor man's garlic, than thy perfume ; and 
took his place and government from him. A certain per- 
son being brought before him, that had conspired against 
him, he reproved him, and said, That it was God who gave 
and took away empires. Another time, conferring favor 
upon his enemy, and being asked why he did so? he 
answered, That he should remember the right way. 

Sect. 38. Trajan would say, That it became an emperor 
to act towards his people, as he would have his people act 
towards him. The governor of Rome having delivered 
the sword into his hand, and created him emperor, Here, 
saith he, take it again : If I reign well, use it for me : if ill, 
use it against me. An expression which shows great humil- 
ity and goodness, making power subservient to virtue. 

Sect. 39. Adrian, also emperor, had several sayings 
worthy of notice : one was, That a good prince did not 
think the estates of his subjects belonged to him. He would 
say, That kings should not always act the king : that is, 
should be just, and mix sweetness with greatness, and be 
conversible by good men. That the treasures of princes 
are like the spleen, that never swells but it makes other parts 
shrink : teaching princes thereby to spare their subjects. 
Meeting one that was his enemy before he was emperor, he 
cried out to him, Now thou hast no more to fear : intimating, 
that having power to revenge himself, he would rather use 
it to do him good. 

Sect. 40. Marcus Aurelius Antoninus, a good man, 
the Christians of his time felt it, commended his son for 
weeping at his tutor's death ; answering those that would 
have rendered it unsuitable to his condition, Let him alone, 
says he, it is fit he should show himself a man, before he be 
a prince. He refused to divorce his wife at the instigation 
of his courtiers, though reputed naught ; answering, I must 
divorce the empire too ; for she brought it : refusing them, 
and defending his tenderness. He did nothing in the gov- 
ernment without consulting his friends ; and would say, It is 
more just that one should follow the advice of many, than 
many the mind of one. He was more philosopher than 
emperor ; for his dominions were greater within than with- 
out : and having commanded his own passions by a circum- 
spect conformity to virtuous principles, he was fit to rule 



220 NO CROSS, NO CROWN. 

those of other men. Take some of his excellent sayings, as 
followeth. — Of my grandfather Verus I have learned to be 
gentle and meek, and to refrain from all anger and passion. 
From the fame and memory of him that begot me, shame- 
facedness and man-like behavior. I observed his meekness, 
his constancy without wavering, in those things, which after 
a due examination and deliberation he had determined ; how 
free from all vanity he carried himself in matter of honor 
and dignity ! his laboriousness and assiduity ! his readiness 
to hear any man that had aught to say tending to any com- 
mon good ! how he did abstain from all unchaste love of 
youth ! his moderate condescending to other men's occa- 
sions as an ordinary man. Of my mother, to be religious 
and bountiful, and to forbear not only to do, but to intend 
any evil : to content myself with a spare diet, and to fly all 
such excess as is incident to great wealth. Of my grand- 
father both to frequent public schools and auditories, and to 
get me good and able teachers at home ; and that I ought 
not to think much, if upon such occasions I were at exces- 
sive charge, I gave over the study of rhetoric and poetry, 
and of elegant neat language. I did not use to walk about 
the house in my senator's robe, nor to do any such things. 
I learned to write letters without any affectation and curi- 
osity ; and to be easy and ready to be reconciled, and well 
pleased again with them that had offended me, as soon as any 
of them would be content to seek unto me again. To ob- 
serve carefully the several dispositions of my friends, and not 
to be offended with idiots, nor unreasonably to set upon those 
that are carried away with the vulgar opinions, with the 
theorems and tenets of philosophers. To love the truth and 
justice, and to be kind and loving to all them of my house 
and family, I learned from my brother Severus : and it was 
he that put me in the first conceit and desire of an equal 
commonwealth, administered by justice and equality ; and 
of a kingdom, wherein should bo regarded nothing more 
than the good and welfare or liberty of the subjects. As for 
God, and such suggestions, helps and inspirations, as might 
be expected, nothing did hinder hut that I might have begun 
long before to live according to nature. Or that even now, 
that I was not yet partaker, and in present possession of that 
life, that I myself, in that I did not. observe those inward 



NO CROSS, NO CROWN. 221 

motions and suggestions ; yea, and almost plain and appar- 
ent instructions and admonitions of God, was the only cause 
of it. I that understand the nature of that which is good, 
that it is to be desired ; and of that which is bad, that it is 
odious and shameful : who know, moreover, that this trans- 
gressor, whosoever he be, is my kinsman, not by the same 
blood and seed, but by participation of the same Reason, and 
of the same Divine Particle, or Principle : how can I either 
be hurt by any of these, since it is not in their power to make 
me incur anything that is reproachful, or be angry and ill- 
affected towards him, who, by nature, is so near unto me ? 
for we are all born to be fellow-workers, as the feet, the 
hands, and the eye-lids ; as the rows of upper and under 
teeth: for such therefore to be in opposition, is against 
nature. He saith, it is high time for thee to understand the 
true nature, both of the world, whereof thou art a part, and 
of that Lord and Governor of the world, from whom, as a 
channel from the spring, thou thyself didst flow. And that 
there is but a certain limit of time appointed unto thee, 
which if thou shalt not make use of, to calm and allay 
the many distempers of thy soul, it will pass away, and 
thou with it, and never after return. Do, soul, do abuse 
and contemn thyself yet a while ! and the time for thee 
to repent thyself will be at an end ! Every man's happi- 
ness depends upon himself; but behold, thy life is al- 
most at an end, whilst, not regarding thyself as thou 
oughtest, thou dost make thy happiness to consist in the 
souls and conceits of other men. Thou must also take heed 
of another kind of wandering ; for they are idle in their 
actions who toil and labor in their life, and have no certain 
scope to which to direct all their motions and desires. As 
for life and death, honor and dishonor, labor and pleasure, 
riches and poverty, all these things happen unto men indeed, 
both good and bad equally, but as things which of them- 
selves are neither good nor bad, because of themselves 
neither shameful nor praise-worthy. Consider the nature 
of all worldly visible things ; of those especially, which 
either ensnare by pleasure, or for their irksomeness are 
dreadful, or for their outward lustre and show are in great 
esteem and request ; how vile and contemptible, how base 
and corruptible, how destitute of all true life and being they 



222 NO CROSS, NO CROWN* 

are. There is nothing more wretched than that soul, which, 
in a kind of circuit, compasseth all things ; searching even 
the very depths of all the earth, and, by all signs and con- 
jectures, prying into the very thoughts of other men's souls ; 
and yet of this is not sensible, that it is sufficient for a man 
to apply himself wholly, and confine all his thoughts and 
cares to the guidance of that Spirit which is within him, 
and truly and really serve him. For even the least things 
ought not to be done without relation to the end ; and the 
end of the reasonable creature is, To follow and obey him 
who is the reason, as it were, and the law, of this great city 
and most ancient commonwealth. Philosophy doth consist 
in this : For a man to preserve that spirit which is within 
him from all manner of contumelies and injuries, and above 
all pains and pleasures ; never to do anything either rashly, 
or feignedly, or hypocritically ; he that is such, is He surely ; 
indeed a very priest and minister of God ; well acquainted, 
and in good correspondence, with him especially that is 
seated and placed within himself: to whom also he keeps 
and preserveth himself, neither spotted by pleasure, nor 
daunted by pain ; free from any manner of wrong or con- 
tumely. Let thy God that is in thee, to rule over thee, find 
by thee that he hath to do with a man, an aged man, a 
sociable man, a Roman, a prince, and that hath ordered his 
life as one that expecteth, as it were, nothing but the sound 
of the trumpet, sounding a retreat to depart out of this life 
with all readiness. Never esteem of anything as profitable, 
which shall ever constrain thee either to break thy faith or 
to lose thy modesty ; to hate any man, to suspect, to curse, 
to dissemble, to lust after anything that requireth the secret 
of walls or veils. But he that preferreth before all things 
his rational part and spirit, and the sacred mysteries of vir- 
tue which issue from it, he shall never want either solitude 
or company ; and, which is chiefest of all, he shall live 
without either desire or fear. If thou shalt intend that which 
is present, following the rule of right and reason, carefully, 
solidly, meekly ; and shalt not intermix any other business ; 
but shalt study this, to preserve thy spirit unpolluted and 
pure ; and, as one that were even now ready to give up the 
ghost, shalt cleave unto him, without either hope or fear of 
anything, in all things that thou shalt either do or speak ; con- 



NO CROSS, NO CROWN. 223 

tenting thyself with heroical truth, thou shalt live happily ; 
and from this there is no man that can hinder thee. With- 
out relation to God, thou shalt never perform aright anything 
human ; nor, on the other side, anything divine. At what 
time soever thou wilt, it is in thy power to retire into thyself, 
and to be at rest ; for a man cannot retire any whither to 
be more at rest, and freer from all business, than into his 
own soul. Afford then thyself this retiring continually, and 
thereby refresh and renew thyself. Death hangeth over 
thee whilst yet thou livest ; and, w T hilst thou mayest be good. 
How much time and leisure doth he gain, who is not curious 
to know what his neighbor hath said, or hath done, or hath 
attempted, but only what he doeth himself, that it may be 
just and holy. Neither must he use himself to cut off actions 
only, but thoughts and imaginations also that are not neces- 
sary ; for so will unnecessary consequent actions the better 
be prevented and cut off. He is poor that stands in need of 
another, and hath not in himself all things needful for his 
life. Consider well, whether magnanimity rather, and true 
liberty, and true simplicity, and equanimity, and holiness, 
whether these be not most reasonable and natural. Honor 
that which is chiefest and most powerful in the world, and 
that is it which makes use of all things, and governs all 
things : so also in thyself, honor that which is chiefest and 
most powerful, and is of one kind and nature with that ; for 
it is the very same, which being in thee, turneth all other 
things to its own use, and by whom also thy life is governed. 
What is it that thou dost stay for ; an extinction or a trans- 
lation ? for either of them, with a propitious and contented 
mind. But till that time come, what will content thee? 
what else, but to worship and praise God, and to do good 
unto men? As he lay a-dying, and his friends about him, 
he spake thus : Think more of death than of me, and that 
you and all men must die, as well as I. Adding, I recom- 
mend my son to you, and to God, if he be worthy. 

Sect. 41. Pertinax, also emperor, being advised to save 
himself from the fury of the mutineers, answered, No, what 
have I done that I should do so ? showing, that innocence 
is bold, and should never give ground where it can show 
itself, be heard, and have fair play. 

Sect. 42. Pescennius, seeing the corruption that reigned 
11 



224 NO CROSS, NO CROWN. 

among officers of justice, advised, That judges should have 
first salaries that they might do their duty without any bribes 
or perquisites. He said, He would not offend the living, that 
he might be praised when he was dead. 

Sect. 43. Alexander Severus, having tasted both of a 
private life, and the state of an emperor, had this censure, 
Emperors, says he, are ill-managers of the public revenue, 
to feed so many unuseful mouths. Wherefore he retrenched 
his family from pompous to serviceable. He would not 
employ persons of quality in his domestic service, thinking 
it too mean for them, and too costly for him : adding, That 
personal service was the work of the lowest order of the 
people. He would never suffer offices of justice to be sold : 
For, saith he, it is not strange that men should sell what 
they buy ; meaning justice. He was impartial in correction : 
My friends, says he, are dear to me, but the commonwealth 
is dearer. Yet he would say, That sweetening power to 
the people made it lasting. That we ought to gain our 
enemies, as we keep our friends ; that is, by kindness. He 
said, that we ought to desire happiness, and to bear afflic- 
tions : that those things which are desirable may be pleasant ; 
but the troubles we avoid may have most profit in the end. 
He did not like pomp in religion ; for it is not gold that 
recommends the sacrifice, but the piety of him w T ho offers it. 
An house being in contest betwixt some Christians and 
keepers of taverns, the one to perform religion, the other to 
sell drink therein, he decided the matter thus : That it were 
much better that it were any way employed to worship 
God, than to make a tavern of it. Behold ! by this we may 
see the wisdom and virtue that shined among Heathens. 

Sect. 44. Aurelianus, the emperor, having threatened a 
certain town that had rebelled against him, That he would 
not leave a dog alive therein ; and finding the fear he raised 
brought them easily to their duty, bid his soldiers go kill all 
their dogs, and pardon the people. 

Sect. 45. Dioclesian would say, That there was nothing 
more difficult than to reign well ; and the reason he gave 
was, That those who had the ears of princes do so continu- 
ally lay ambushes to surprise them to their interests, that 
they can hardly make one right step. 

Sect. 46. Julian, coming to the empire, drove from the 



NO CROSS, NO CROWN. 225 

palace, troops of eunuchs, cooks, barbers, &c. His reason 
was this, That having no women he needed no eunuchs ; 
and loving simple plain meat, he needed no cooks : and he 
said, One barber would serve a great many. A good exam- 
ple for the luxurious Christians of our times. 

Sect. 47. Theodosius the younger was so merciful in 
his nature, that instead of putting people to death, he wished 
it were in his power to call the dead to life again. 

These were the sentiments of the ancient grandees of the 
world, to wit, emperors, kings, princes, captains, statesmen, 
&c, not unworthy of the thoughts of persons of the same 
figure and quality now in being : and for that end they are 
here collected, that such may with more ease and brevity 
behold the true statues of the ancients, not lost or lessened 
by the decays of time. 

III. I will now proceed to report the virtuous doctrines 
and sayings of men of more retirement ; such as philoso- 
phers and writers, of both Greeks and Romans, who in their 
respective times were masters in the civility, knowledge 
and virtue that were among the Gentiles, being most of them 
many ages before the coming of Christ. 

Sect. 48. Thales, an ancient Greek philosopher, being 
asked by a person that had committed adultery, if he might 
swear? answered, By no means ; for perjury is not less 
sinful than adultery ; and so thou wouldest commit two sins 
to cover one. Being asked, What was the best condition 
of a government, he answered, That the people be neither 
rich nor poor ; for he placed external happiness in modera- 
tion. He would say, That the hardest thing in the world 
was, to know a man's self; but the best, to avoid those 
things which we reprove in others : an excellent and close 
saying. That we ought to choose well, and then to hold 
fast. That the felicity of the body consists in health, and 
that in temperance ; and the felicity of the soul in wisdom. 
He thought that God was without beginning or end ; that 
he was the searcher of hearts ; that he saw thoughts, as 
well as actions : for being asked of one, if he could sin and 
hide it from God ? he answered, No, how can I, when he 
that thinks evil cannot 1 



226 NO CROSS, NO CROWN. 

Sect. 49. Pythagoras, a famous and virtuous philoso- 
pher of Italy, being asked when men might take the 
pleasure of their passions ? answered, When they have a 
mind to be worse. He said, The world was like a comedy, 
and the true philosophers the spectators. He would say, 
That luxury led to debauchery, and debauchery to violence, 
and that to bitter repentance. That he who taketh too 
much care of his body makes the prison of his soul more 
insufferable. That those who do reprove us are our best 
friends. That men ought to preserve their bodies from 
diseases by temperance ; their souls from ignorance by 
meditation ; their will from vice, by self-denial ; and their 
country from civil war, by justice. That it is better to be 
loved than feared. That virtue makes bold : But, saith he, 
there is nothing so fearful as an evil conscience. He said, 
that men should believe of a Divinity, that it is, and that it 
overlooks them, and neglecteth them not ; there is no being 
nor place without God. He told the Senators of Crotonia 
(being two thousand) praying his advice, That they received 
their country as a depositum or trust from the people ; 
wherefore they should manage it accordingly, since they 
were to resign their account with their trust, to their own 
children. That the way to do it, was to be equal to all the 
citizens, and to excel them in nothing more than justice. 
That every one of them should so govern their family, that 
he might refer himself to his own house, as to a court of 
judicature, taking great care to preserve natural affection. 
That they be examples of temperance in their own families, 
and to the city. That in courts of judicature none attest 
God by an Oath, but use themselves so to speak, as they 
may be believed without an oath. That the discourse of 
that philosopher is vain, by which no passion of man is 
healed : for as there is no benefit of medicine, if it expel 
not diseases out of bodies ; so neither of philosophy, if it 
expel not evil out of the soul. Of God, an heavenly life 
and state, he saith thus, They mutually exhorted one another 
that they should not tear asunder " God which is in them." 
Their study and friendship by words and actions, had refer- 
ence to some divine temperament ; and to union with God, 
and to unity with the mind, and the Divine Soul. That all 
which they determine to be done aims and tends to the ac- 



NO CROSS, NO CROWN. 227 

knowledgment of the Deity. This is the principle ; and 
the whole life of man consists in this, " That he follow 
God ;" and this is the ground of philosophy. He saith, 

Hope all things, for to none belongs despair : 
All things to God easy and perfect are. 

The work of the Mind is life. The work of God is immor- 
tality, eternal life. The Mind in man is termed God, by 
participation : the rational soul is directed by the Mind, it 
inclines the will to virtue, and is termed the good Daemon, 
Genius, or Spirit. If by phantasy and ill affections, it draws 
the will to vices, the evil Daemon: whence Pythagoras 
desired of God, to keep us from evil, and to show every 
one the Daemon or good spirit he ought to use. The ra- 
tional man is more noble than other creatures, as more 
divine ; not content solely with one operation, as all other 
things drawn along by nature, which always acts after the 
same manner, but endued with various gifts, which he 
useth according to his free will ; in respect of which lib- 
erty, 

Men are of heavenly race, 



Taught by Diviner Nature what t' embrace. 

By Diviner Nature is meant the intellectual soul ; as to intel- 
lect, man approaches nigh to God ; as to inferior senses, he 
recedeth from God. By chorus, the infinite joy of the 
blessed spirits, their immutable delight, styled by Homer, 
aafies-os yAwj (inextinguishable laughter). For what greater 
pleasure, than to behold the serene aspect of God, and next 
him the ideas and forms of all things, more purely and 
transparently, than secondarily, in created beings ! The 
Pythagoreans had this distich, among those commonly 
called the Golden Verses : 

Rid of this body, if the heavens free 

You reach, henceforth immortal you shall be. 

Or thus : 

Who after death, arrive at th' heavenly plain, 
Are straight like Gods, and never die again. 



228 NO CROSS, NO CROWN. 

Sect. 50. Solon, esteemed as Thales, one of the Seven 
Sages of Greece, a noble philosopher, and a lawgiver to 
the Athenians, was so humble, that he refused to be prince 
of that people, and voluntarily banished himself, when Pisis- 
tratus usurped the government there ; resolving never to 
out-live the laws and freedom of his country.* He would 
say, that to make a government last, the magistrates must 
obey the laws, and the people the magistrates. It was his 
judgment that riches brought luxury, and luxury brought 
tyranny. Being asked by Croesus, king of Lydia, when 
seated in his throne, richly clothed, and magnificently at- 
tended, if he had ever seen anything more glorious ? He 
answered, Cocks, peacocks, and pheasants ; by how much 
their beauty is natural. These undervaluing expressions of 
wise Solon meeting so pat upon the pride and luxury of Croe- 
sus, they parted : the one desirous of toys and vanities ; the 
other an example and instructor of true nobility and 
virtue, that contemned the king's effeminacy. Another 
time Croesus asked him, w r ho was the happiest man in the 
world? expecting he should have said, Croesus, because 
the most famous for wealth in those parts ; he answered 
Tellus ; who, though poor, yet was an honest and good 
man, and contented with what he had : that after he had 
served the commonwealth faithfully, and seen his children 
and grandchildren virtuously educated, died for his coun- 
try in a good old age, and was carried by his children to 
his grave, f This much displeased Croesus, but he dissem- 
bled it. Whilst Solon recommended the happiness of Tel- 
lus, Croesus, moved, demanded whom he assigned the next 
place to, making no question but himself should be named ? 
Cleobis, saith he, and Bito ; brethren that loved well, had a 
competency, were of great health and strength, most ten- 
der and obedient to their mother, religious of life ; who, 
after sacrificing in the temple, fell asleep, and waked no 
more. Hereat Croesus, growing angry, Strange ! saith he ; 
doth our happiness seem so despicable, that thou wilt not 
rank us equal with private persons ? Solon answered, Dost 
thou inquire of us about human affairs ? knowest thou not, 
that Divine Providence is severe, and often full of altera- 

* Plutarch. Herod. f Plutarch. Laort. 



NO CROSS, NO CROWN. 229 

tion ? Do not we, in process of time, see many things we 
would not ? Aye, and suffer many things we would not ? 
Count man's life at seventy years, which make* twenty-six 
thousand two hundred and fifty and odd days, there is 
scarcely one day like another ; so that every one, O Croe- 
sus, is attended with crosses. Thou appearest to me very 
rich, and king over many people ; but the question thou 
askest, I cannot resolve, till I hear thou hast ended thy days 
happily : for he that hath much wealth is not happier than 
he that gets his bread from day to day ; unless Providence 
continue those good things, and that he dieth well. In 
everything, O king, we must have regard to the end ; for 
man, to whom God dispenseth worldly good things, he at 
last utterly deserts. Solon, after his discourse, not flatter- 
ing Croesus, was dismissed, and accounted unwise, that he 
neglected the present good, out of regard to the future. 
iEsop, that wrote the Fables, being then at Sardis, sent for 
thither by Croesus, and much in favor with him, was grieved 
to see Solon so unthankfully dismissed ; and said to him, 
Solon, We must either tell kings nothing at all, or what 
may please them : No, saith Solon, either nothing at all, or 
what is best for them. However, it was not long ere Croe- 
sus was of another mind ; for being taken prisoner by 
Cyrus, the founder of the Persian monarchy, and by his 
command fettered and put on a pile of wood to be burned, 
Croesus sighed deeply, and cried, O Solon, Solon ! Cyrus 
bid the interpreter ask on whom he called. He was silent ; 
but at last pressing him, answered, Upon him, whom I de- 
sire, above all wealth, to have spoken with all tyrants. This 
not understood, upon further importunity he told them, 
Solon, an Athenian ; who long since, says he, came to me, 
and seeing my wealth, despised it ; besides, what he told 
me is come to pass : nor did his counsel belong to me alone, 
but to all mankind, especially those that think themselves 
happy. Whilst Croesus said thus, the fire began to kindle, 
and the out-parts to be seized by the flame : Cyrus, informed 
of the interpreters what Croesus said, began to.be troubled : 
and knowing himself to be a man, and that to use another, 
not inferior to himself in wealth, so severely, might one day 

* According to the Athenian account. 



230 NO CROSS, NO CROWN. 

be retaliated, instantly commanded the fire to be quenched, 
and Croesus and his friends to be brought off; whom, ever 
after, as long as he lived, Cyrus had in great esteem.* 
Thus Solon gained due praise, that of two kings ; his ad- 
vice saved one, and instructed the other. And as it was in 
Solon's time that Tragical plays were first invented, so was 
he most severe against them ; foreseeing the inconveniences 
that followed, upon the people's being affected with that 
novelty of pleasure. It is reported of him, that he went 
himself to the play, and after it was ended, he went to 
Thespis, the great actor, and asked him, If he were not 
ashamed to tell so many lies in the face of so great an au- 
ditory ? Thespis answered, as it is now usual, There is no 
harm nor shame to act such things in jest. Solon striking 
his staff hard upon the ground, replied, But in a short time, 
we who approve of this kind of jest shall use it in earnest 
in our common affairs and contracts. In fine, he absolutely 
forbad him to teach or act plays : conceiving them deceit- 
ful and unprofitable ; diverting youth and tradesmen from 
more necessary and virtuous employments. He defined 
them happy, who are competently furnished with their out- 
ward callings, that live temperately and honestly. He 
would say, That cities are the common shore of wicked- 
ness. He affirmed that to be the best family, which got not 
unjustly, kept not unfaithfully, spent not w T ith repentance. 
Observe, saith he, honesty in thy conversation, "more 
strictly than an Oath." Seal words with silence ; silence 
with opportunity. Never lie, but speak the truth. Fly 
pleasure, for it brings sorrow. Advise not the people what 
is most pleasant, but what is best. Make not friends in 
haste, nor hastily part with them. Learn to obey, and thou 
wilt know how to command. Be arrogant to none ; be 
mild to those that are about thee. Converse not with 
wicked persons. Meditate on serious things. Reverence 
thy parents. Cherish thy friend. Conform to reason ; and 
in all things take counsel of God. In fine, his two short 
sentences were these, Of nothing too much ; and, know 
thyself.f 

Sect. 51. Chilon, another of the wise men of Greece, 

• Herodot. Halicar. * Steb. Sent. 3. Clem. Alex, Strom. 1. 



NO CROSS, NO CROWN. 231 

would say, That it was the perfection of a man to foresee 
and prevent mischiefs. That herein good people differ from 
bad ones, their hopes were firm and assured. That God 
was the great touch-stone, or rule of mankind. That 
men's tongues ought not to outrun their judgment. That we 
ought not to flatter great men, lest we exalt them above 
their merit and station ; nor to speak hardly of the help- 
less. They that would govern a state well, must govern 
their families well. He would say, That a man ought so 
to behave himself, that he fall neither into hatred nor dis- 
grace. That that commonwealth is happiest, where the 
people mind the law more than the lawyers. Men should 
not forget the favors they receive, nor remember those they 
do. Three things he said were difficult, yet necessary to 
be observed. To keep secrets, forgive injuries, and use 
time well. Speak not ill, says he, of thy neighbor. Go 
slowly to the feasts of thy friends, but swiftly to their 
troubles. Speak w T ell of the dead. Shun busy-bodies. 
Prefer loss before covetous gain. Despise not the misera- 
ble. If powerful, behave thyself mildly, that thou may est 
be loved, rather than feared. Order thy house well : bridle 
thy anger : grasp not at much : make not haste, neither 
doat upon anything below. A prince, saith he, must not 
take up his time about transitory and mortal things ; eter- 
nal and immortal are fittest for him. To conclude : he was 
so just in all his actions, that Laertius tells us, he professed 
in his old age, that he had never done anything contrary 
to the conscience of an upright man ; only that of one thing 
he was doubtful, having given sentence against his friend, 
according to law, he advised his friend to appeal from him, 
his judge, so to preserve both his friend and the law. Thus 
true and tender was conscience in Heathen Chilon. 

Sect. 52. Periander, a prince and philosopher too, would 
say, That pleasures are mortal, but virtues immortal. In 
success be moderate ; in disappointments, patient and pru- 
dent. Be alike to thy friends, in prosperity and in adver- 
sity. Peace is good ; rashness dangerous ; gain, sordid. 
Betray not secrets. Punish the guilty. Restrain men from 
sin. They that would rule safely must be guarded by love, 
11* 



232 NO CROSS, NO CROWN. 

not arms. To conclude, saith he, live worthy of praise, so 
wilt thou die blessed.* 

Sect. 53. Bias, one of the Seven wise men, being in a 
storm with wicked men, who cried mightily to God ; Hold 
your tongues, saith he ; it were better he knew not you 
were here :f a saying that hath great doctrine in it ; the 
devotion of the wicked doeth them no good : it answers to 
that passage in scripture, " The prayers of the wicked are 
an abomination to the Lord."J An ungodly man asking 
him, What godliness was ? he was silent ; but the other 
murmuring, saith he, What is that to thee ? that is not thy 
concern. He was so tender in his nature, that he seldom 
judged any criminal to death, but he wept ; adding, One 
part goeth to God, and that other part I must give the law. 
That man is unhappy, saith he, that cannot bear affliction. 
It is a disease of the mind, to desire that which cannot, or 
is not fit to be had. It is an ill thing not to be mindful of 
other men's miseries. To one who asked, What is hard ? 
he answered, To bear cheerfully a change for the worse. 
Those, says he, who busy themselves in vain knowledge, 
resemble owls that see by night, and are blind by day ; for 
they are sharp-sighted in vanity, but dark at the approach 
of true light and knowledge. He adds, Undertake deliber- 
ately ; but then go through. Speak not hastily, lest thou 
sin. Be neither silly nor subtle. Hear much ; speak little, 
and seasonably. Make profession of God everywhere ; 
and impute the good thou doest, not to thyself, but to the 
power of God. His country being invaded, and the people 
flying with the best of their goods, asked, Why he carried 
none of his ? I, saith he, carry my goods within me. Va- 
lerius Maximus adds, In his breast ; not to be seen by the 
eye, but to be prized by the soul ; not to be demolished by 
mortal hands ; present with them that stay, and not for- 
saking those that fly. 

Sect. 54. Cleobulus, a prince and philosopher of Lyn- 
dus. He would say, That it was man's duty to be always 
employed upon something that was good. Again, Be never 
vain nor ungrateful. Bestow your daughters virgins in 
years, but matrons in discretion. Do good to thy friend, 

* Baart. Suid. Protag. Stob. 2 S. 

t Laert. Stob. | Prov. xv., S. 



NO CROSS, NO CROWN. 233 

to keep him ; to thy enemy, to gain him. When any man 
goeth forth, let him consider what he hath to do ; when he 
returneth, examine what he hath done. Know, that to reve- 
rence thy father is thy duty. Hear willingly, but trust not 
hastily. Obtain by persuasion, not by violence. Being 
rich, be not exalted ; poor, be not dejected. Forego enmity : 
instruct thy children : pray to God, and persevere in godli- 
ness.* 

Sect. 55. Pittacus, being asked, What was the best ? 
he answered, To do the present thing well. He would say, 
What thou dost take ill in thy neighbor, do not thyself. 
Reproach not the unhappy ; for the hand of God is upon 
them. Be true to thy trust. Bear with thy neighbor ; love 
thy neighbor. Reproach not thy friend, though he recede 
from thee a little. He would say, That commonwealth is 
best ordered, where the wicked have no command; and 
that family, which hath neither ornament nor necessity. 
To conclude : he advised to acquire honesty ; love disci- 
pline : observe temperance ; gain prudence ; mind diligence ; 
and keep truth, faith, and piety. He had a brother, who 
dying without issue, left him his estate ; so that when Croe- 
sus offered him wealth, he answered, I have more by half 
than I desire. He also affirmed, That family the best, who 
got not unjustly, kept not unfaithfully, spent not with repent- 
ance : and, That happiness consists in a virtuous and honest 
life, with being content with a competency of outward 
things, and in using them temperately. And to conclude, 
he earnestly enjoined all to flee corporeal pleasure ; for, says 
he, it certainly brings sorrow : but to observe an honest life 
more strictly than an oath ; and meditate on serious things, f 

Sect. 56. Hippias, a philosopher : It is recorded of him, 
that he would have every one provide his own necessaries ; 
and, that he might do what he taught, he was his own 
tradesman. He was singular in all such arts and employ- 
ments, insomuch that he made the very buskins he wore.J 
A better life than an Alexander's. 

Sect. 57. The GymnosophistaB were a sect of philoso- 
phers in Egypt, that so despised gaudy apparel, and the 
rest of the world's intemperance, that they went almost 

* Laert. Plut. Sympos. Sap. Sep. Stob. Ser. f Plutarch. Stob., 28. 

X Cic. lib. de Orat. 



234 NO CROSS, NO CROWN. 

naked ; living poorly, and with great meanness : by which 
they were enabled against all cold, and overcame that lust 
by innocence, which people, that are called Christians, 
though covered, are overcome withal.* 

Sect. 58. The Bambycatii were a certain great people 
that inhabited about the river Tigris, in Asia ; who observ- 
ing the great influence gold, silver, and precious jewels had 
upon their minds, agreed to bury all in the earth, to prevent 
the corruption of their manners. They used inferior metals, 
and lived with very ordinary accommodation ; wearing 
mostly but one very grave and plain robe to cover naked- 
ness. It were well, if Christians would mortify their unsa- 
lable appetites after wealth and vanity any way, for Hea- 
thens judge their excess. f 

Sect. 59. The Athenians had two distinct numbers of 
men, called the Gynsecosmi and Gynaeconomi. These were 
appointed by the magistrates to overlook the actions of the 
people ; the first was to see that they apparelled and be- 
haved themselves gravely ; especially that women were of 
modest behavior : and the other was to be present at their 
treats and festivals, to see that there was no excess, nor dis- 
orderly carriage ; and in case any were found criminal, 
they had full power to punish them. J When, alas ! when 
shall this care and wisdom be seen among the Christians of 
these times, that so intemperance might be prevented ? But 
it is too evident they love the power and the profits, but 
despise the virtue of government : making it an end, instead 
of a means to that happy end, viz. The well-ordering the 
manners and conversation of the people, and equally dis- 
tributing rewards and punishments. 

Sect. 60. Anacharsis, a Scythian, was a great philoso- 
pher ; Croesus offered him large sums of money, but he re- 
fused them. Hanno did the like ; to whom he answered, 
My apparel is a Scythian rug ; my shoes the hardness of 
my feet ; my bed, the earth ; my sauce, hunger : you may 
come to me as one that is contented ; but those gifts which 
you so much esteem, bestow either on your citizens, or in 
sacrifice to the immortal Gods.§ 



* Plin., 7; 3 Cic. Tusc. Quest., 6 f Plin. J Vid. Suid. 

6 Cic 'Pus. Quest., 5 ; Clem Alex. Strob, 



NO CROSS, NO CROWN. 2$5 

Sect. 61. Anaxagoras, a nobleman, but true philosopher, 
left his great patrimony to seek out wisdom : and being 
reproved by his friends for the little care he had of his es- 
tate, answered, It is enough that you care for it. One 
asked him, Why he had no more love for his country than 
to leave it ? Wrong me not, saith he, my greatest care is 
my country, pointing his finger towards heaven. Return- 
ing home, and taking a view of his great possessions, If I had 
not disregarded them, saith he, I had perished. He was a 
great clearer and improver of the doctrine of One Eternal 
God, denying divinity to sun, moon, and stars ; saying, God 
was infinite, not confined to place ; the Eternal Wisdom 
and efficient Cause of all things ; The Divine Mind and Un- 
derstanding ; w 7 ho, when matter was confused, came and 
reduced it to order, which is the world we see.* He suf- 
fered much from some magistrates for his opinion ; yet, 
dying, was admired by them : his epitaph in English thus : 

Here lies, who through the truest paths did pass 
To th' world celestial, Anaxagoras. 

Sect. 62. Heraclitus was invited by king Darius, for 
his great virtue and learning, to this effect : Come, as soon 
as thou canst, to my presence and royal palace ; for the 
Greeks, for the most part, are not obsequious to wise men, 
but despise the good things which they deliver. With me 
thou shalt have the first place, and daily honor and titles : 
thy way of living shall be as noble as thy instructions. But 
Heraclitus refusing his offer returned this answer ; Heracli- 
tus to Darius the king, health. Most men refrain from 
justice and truth, and pursue insatiableness and vain-glory, 
by reason of their folly ; but I, having forgot all evil, and 
shunning the society of inbred envy and pride, will never 
come to the kingdom of Persia, being contented with a little, 
according to my own mind. He also slighted the Athe- 
nians. He had great and clear apprehensions of the nature 
and power of God, maintaining his divinity against the 
idolatry in fashion. This definition he gives of God ; He 
is not made with hands. The whole world, adorned with 
his creatures, is his mansion. Where is God ? Shut up in 

* Plut. contra Usur. Lysand. ; Cic. Tus. Quest., 5. 



236 NO CROSS, NO CROWN. 

temples ? Impious men ! who place their God in the dark. 
It is a reproach to a man, to tell him he is a stone ; yet the 
God you profess is born of a rock. You ignorant people ! 
you know not God : his works bear witness of him. Of 
himself he saith, O ye men, will ye not learn why I never 
laugh ? it is not that I hate men, but their wickedness. If 
you would not have me weep, live in peace : you carry 
swords in your tongues ; you plunder wealth, ravish wo- 
men, poison friends, betray the trust people repose in you : 
shall I laugh, when I see men do these things ? their gar- 
ments, beards, and heads, adorned with unnecessary care ; 
a mother deserted by a wicked son ; or young men con- 
suming their patrimony ; a citizen's wife taken Irom him ; a 
virgin ravished ; a concubine kept as a wife ; others filling 
their bellies at feasts, more with poison than with dainties ? 
Virtue would strike me blind, if I should laugh at your wars. 
By music, pipes, and stripes, you are excited to things con- 
trary to all harmony. Iron, a metal more proper for ploughs 
and tillages, is fitted for slaughter and death : men, raising 
armies of men, covet to kill one another ; and punish men 
that quit the field for not staying to murder men. They 
honor as valiants, such as are drunk with blood ; but lions, 
horses, eagles, and other creatures, use not swords, bucklers, 
and instruments of war : their limbs are their weapons, 
some their horns, some their bills, some their wings ; to one 
is given swiftness ; to another, bigness ; to a third swim- 
ming. No irrational creature useth a sword, but keeps 
itself within the laws of its creation ; except Man, that 
doeth not so ; which brings the heavier blame, because he 
hath the greatest understanding. You must leave your 
wars and your wickedness, which you ratify by a law, if 
you would have me leave my severity. I have overcome 
pleasure, I have overcome riches, I have overcome ambi- 
tion, I have mastered flattery : fear hath nothing to object 
against me, drunkenness hath nothing to charge upon 
me : anger is afraid of me : I have won the garland, in 
fighting against these enemies. — This, and much more 
did he write in his epistles to Hcrmodorus, of his com- 
plaints against the great degeneracy of the Ephesians. 
And in an epistle to Aphidamus, he writes, I am fallen 
sick, Aphidamus, of a dropsy. Whatsoever is of us, if 



NO CROSS, NO CROWN. 237 

it get the dominion, it becomes a disease. Excess of heat 
is a fever ; excess of cold, a palsy ; excess of wind, a colic : 
my disease cometh from excess of moisture. The soul is 
something divine, which keeps all these in a due proportion. 
I know the nature of the world ; I know that of man ; I 
know diseases ; I know health : I will cure myself, " I will 
imitate God," who makes equal the inequalities of the world. 
But if my body be overpressed, it must descend to the place 
ordained ; however, my soul shall not descend ; but being 
a thing immortal, shall ascend on high, where an heavenly 
mansion shall receive me. — A most weighty and pathetical 
discourse : they that know anything of God, may savor 
something divine in it. Oh ! that the degenerate Christians 
of these times would but take a view of the virtue, tempe- 
rance, zeal, piety, and faith of this Heathen, who, notwith- 
standing that he lived five hundred years before the coming 
of Christ in the flesh, had these excellent sentences ! Yet 
again ; he taught that God punisheth not by taking away 
riches ; he rather alloweth them to the wicked to discover 
them ; for poverty may be a veil. Speaking of God, How 
can that light which never sets, be ever hidden or obscured ? 
Justice, saith he, shall seize one day upon defrauders and 
witnesses of false things. Unless a man hopes to the end, 
for that which is to be hoped for, he shall not find that which 
is unsearchable ; which Clemens, an ancient father, applied 
to Isa. vi. " Unless you believe, you shall not understand." 
Heraclitus derided the sacrifices of creatures : Do you 
think, saith he, to pacify God, and cleanse yourselves, by 
polluting yourselves with blood ? as if a man should go into 
the dirt to cleanse himself. Which showed a sight of a 
more spiritual worship, than that of the sacrifices of beasts. 
He lived solitary in the mountains ; had a sight of his end : 
and as he was prepared for it, so he rejoiced in it. These 
certainly were the men, " who having not a law without 
them, became a law unto themselves, showing forth the 
work of the law written in their hearts." * And who, for 
that reason, shall judge the circumcision, and receive the re- 
ward of " Well done," by him who is judge of quick and dead. 
Sect. 63. Democritus would say, That he had lived to 

* Rom. ii., 14. 



288 NO CROSS, NO CROWN. 

an extraordinary age, by keeping himself from luxury and 
excess. That a little estate went a great way with men that 
were neither covetous nor prodigal. That luxury furnished 
great tables with variety ; and temperance furnisheth little 
ones. That riches do not consist in the possession, but right 
use of wealth. He was a man of great retirement, avoid- 
ing public honors and employments : bewailed by the peo- 
ple of Abdera as mad, whilst indeed he only smiled at the 
madness of the world. 

Sect. 64. Socrates, the most religious and learned phi- 
losopher of his time, and of whom it is reported Apollo 
gave this character, That he was the wisest man on earth, 
was a man of a severe life, and instructed people gratis in 
just, grave and virtuous manners : for which being envied by 
Aristophanes, the vain comical wit of that age, as one 
spoiling the trade of plays, and exercising the generality of 
the people with more noble and virtuous things; he w T as 
represented by him in a play, in which he rendered Socrates 
so ridiculous, that the vulgar would rather part with Socrates 
in earnest, than Socrates in jest ; which made way for their 
impeaching him, as an enemy to their gods ; for which they 
put him to death. But in a short space, his eighty judges, 
and the whole people, so deeply repented the loss, that they 
slew many of his accusers : some hanged themselves ; none 
would trade with them, nor answer them a question. They 
erected several statues to his praise ; they forbade his name 
to be mentioned, that they might forget their injustice : they 
called home his banished friends and scholars. And, by the 
most wise and learned men of that age, it is observed, that 
famous city was punished with the most dreadful plagues 
that ever raged amongst them; and all Greece, with it. 
never prospered in any considerable undertaking : but from 
that time always decayed.* Amongst many of his sober 
and religious maxims, upon which he was accustomed to 
discourse with his disciples, these are some: 

He taught everywhere, that an upright man, and an 
happy man, are all one. They that do good, are employed : 
they that spend their time in recreations, are idle. To do 



* Plat. Apolog. Diog. Laert Helvic. Cic. Tus. Quest. 1. Xcnop. Brut. 
Cic. Oral. Liban, Apol. Varro Hist. Schol. Ariet 



NO CROSS, NO CROWN. 239 

good is the best course of life ; he only is idle, who might 
be better employed. An horse is not known by his furni- 
ture, but qualities ; so men are to be esteemed for virtue, not 
wealth. Being asked, who lived without trouble ? he 
answered, Those who are conscious to themselves of no 
evil thing. To one who demanded, What was nobility ? he 
answered, A good temper and disposition of soul and body. 
They who know what they ought to do, and do it not, are 
not wise and temperate, but fools and stupid. To one that 
complained, he had not been benefited by his travels : Not 
without reason, says Socrates, thou didst travel with thy 
Self; intimating, he knew not the eternal Mind of God to 
direct and inform him. Being demanded, What wisdom 
was ? said, A virtuous composure of the soul. And being 
asked, Who were wise ? answered, Those that sin not. 
Seeing a young man rich, but ignorant of heavenly things, 
and pursuing earthly pleasures : Behold, says he, a golden 
slave. Soft ways of living beget neither a good constitution 
of body nor mind. Fine and rich clothes are only for come- 
dians. Being demanded from what things men and women 
ought to refrain? he answered, Pleasure. Being asked, 
What continence and temperance were ? he said, Govern- 
ment of corporeal desires and pleasures. The wicked live 
to eat, &c, but the good eat to live. Temperate persons 
become the most excellent ; eat that which neither hurts the 
body nor mind, and which is easy to be gotten. One say- 
ing, It was a great matter to abstain from what one desires : 
But, says he, it is better not to desire at all. [This is deep 
religion, even very hard to professed Christians.] " It is the 
property of God, to need nothing ; and they that need, and 
are contented with least, come nearest to God. The only 
and best way to worship God, is to mind and obey whatso- 
ever he commands. That the souls of men and women 
partake of the Divine Nature. That God is seen of the 
virtuous mind. That by waiting upon him, they are united 
unto him, in an inaccessible place of purity and happiness. 
Which God, he asserted always to be near him;"* 

* Clem. Alex. Strom., 2, 417. Xen. Mem., 3, p. 720. Xen. Mem. 3, p. 778, 

779, 780. Stob. Ech. Strom., 1, 11. Stob., 4. 6. Stob., 2. 18. Xenoph. Mem., 3, 

Senec. Epist, 1, 103. Stob., 28. Stob., 32. Xen. Mem., 1. JElian., 9. Stob., 37. 

I Stob., 87. Xen. Mem., 3, 4. ;Elian. Var. Hist, 9. Stob., 37. Xenoph. Mem., 

4. 802. Plat. Phaed. 



240 NO CROSS, NO CROWN. 

Many more are the excellent sayings of this great man, 
who was not less famous for his sayings, than his example, 
with the greatest nations ; yet died he a sacrifice to the sot- 
tish fury of the vain world. The history of his life reports, 
that his father was told, He should have the Guide of his 
life within him, which should be more to him than five 
hundred masters ; which proved true : instructing his scho- 
lars herein, charging them not to neglect these divine affairs, 
which chiefly concern man, to mind or inquire after such 
things as are without in the visible world. He taught the 
use of outward things only as they were necessary to life 
and commerce ; forbidding superfluities and curiosities.* 
He was martyred for his doctrine, after having lived seventy 
years the most admired, followed, and visited, of all men in 
his time, by kings and commonwealths : and than whom, 
antiquity mentions none with more reverence and honor. 
Well were it for poor England, if her conceited Christians 
were true Socrates ; whose strict, just, and self-denying life 
doth not speak him more famous, than it will Christians 
infamous at the revelation of the righteous judgment ; where 
Heathen's virtue shall aggravate Christians' intemperance ; 
and their humility, the others' excessive pride : and justly 
too, since a Greater than Socrates is come, whose name 
they profess, but they will not obey his law.f 

Sect. 65. Plato, that famous philosopher and scholar to 
Socrates, was so grave, and devoted to divine things, nay, 
so discreetly politic, that in his commonwealth he would not 
so much as harbor poetical fancies, much less open stages, 
as being too effeminate, and apt to withdraw the minds of 
youth from more noble, more manly, as well as more hea- 
venly exercises.J Plato, seeing a young man play at dice, 
reproved him sharply ; the other answered, What ! for so 
small a matter ? Custom, saith Plato, is no small thing : 
let idle hours be spent more usefully. Let youth, said he, 
take delight in good things ; for pleasures are the baits of 
evil. Observe ; the momentary sweetness of a delicious 
life is followed with eternal sorrow ; the short pain of the 
contrary with eternal pleasure. § Being commanded to put 

* Xcn. Mem., 1, p. 710. t Xen. Mom., I. Plato de Legib. 

} Plato de Rep. § Diog. Laert in vit. Xen. Crat. Stob. ^Elian. 



NO CROSS, NO CROWN. 241 

on a purple garment by the king of Sicily, he refused, say- 
ing, He was a man, and scorned such effeminacies. Invit- 
ing Timothy, the Athenian general, to supper, he treated 
him with herbs, water, and such spare diet as he was ac- 
customed to eat. Timothy's friends next day, laughing, 
asked, how he was entertained 1 he answered, Never better 
in his life ; for he slept all night after his supper : thereby 
commending his temperance. He addicted himself to reli- 
gious contemplations ; and is said to have lived a virtuous 
and single life, always eyeing and obeying the Mind, which 
he sometimes called God, the Father of all things ; affirming, 
Who lived so, should become like him, and so be related to, 
and joined with, the Divinity itself.* This same Plato, upon 
his dying-bed, sent for his friends about him, and told them, 
the whole world was out of the way, in that they understood 
not, nor regarded, the mind, that is, God, or the word, or 
Begotten of God, assuring them, Those men died most com- 
fortably, that lived most conformable to Right Reason, 
and sought and adored the First Cause, meaning God. 

Sect. 66. Antisthenes, an Athenian Philosopher, had 
taught in the study of eloquence several years ; but upon 
hearing Socrates treat of the seriousness of religion, of the 
divine life, eternal rewards, &c, " bade all his scholars seek 
them a new master ; for he had found one for himself." 
Wherefore selling his estate, he distributed it to the poor, 
and betook himself wholly to the consideration of heavenly 
things ; going cheerfully six miles every day to hear Socra- 
tes. f — But where are the like preachers and converts 
amongst the people called Christians ? Observe the daily 
pains of Socrates ; surely he did not study a week to read 
a written sermon : we are assured of the contrary ; for it 
was frequent with him to preach to the people, at any time 
of the day, in the very streets, as occasion served, and his 
Good Genius moved him. Neither was he an hireling, or 
covetous ; for he did it gratis : surely then he had not fat 
benefices, tithes, glebes, &c. And let the self-denial and 
diligence of Antisthenes be considered, who, of a philoso- 
pher and master, became a scholar, and that a daily one : 
surely, it was then matter of reproach, as it is now : show- 

* Alcinous. f Laert. vit. Socr. ^lian. 



242 NO CROSS, NO CROWN. 

ing thereby both want of knowledge, though called a philoso- 
pher, and his great desire to obtain it of one that could 
teach him. None of these used to go to plays, balls, treats, 
&c. They found more serious employments for their 
minds, and were examples of temperance to the world. I 
will repeat some of his grave sentences, as reported by 
Laertius and others, namely, That those only are noble who 
are virtuous. That virtue was self-sufficient to happiness. 
That it consisteth in actions, not requiring many words, nor 
much learning, and is self-sufficient to wisdom : for that all 
other things have reference thereunto. That men should 
not govern by force, nor by laws, unless good, but by jus- 
tice. To a friend complaining he had lost his notes, Thou 
shouldest have writ them upon thy mind, saith he, and not 
in a book. Those who would never die, must live justly 
and piously. Being asked, What learning was the best ? 
That, saith he, which unlearneth evil. To one that praised 
a life full of pleasure and delicacies : Let the sons of my ene- 
mies, saith he, live delicately : counting it the greatest 
misery. We ought, says he, to aim at such pleasures as 
follow honest labor; and not those which go before it.* 
When at any time he saw a woman richly dressed, he 
would, in a way of reproach, bid her husband bring out his 
horse and arms : meaning, if he were prepared to justify 
the injuries such wantonness useth to produce, he might the 
better allow those dangerous freedoms : otherwise, saith he, 
pluck off her rich and gaudy attire. He is said to exclaim 
bitterly against pleasure ; often saying, I had rather be mad, 
than addicted to pleasure, and spend my days in decking 
and feeding my carcass. Those, says he, who have once 
learned the way to temperance and virtue, let them not 
offer to entangle themselves again with fruitless stories, and 
vain learning ; nor be addicted to corporeal delicacies, which 
will dull the mind, and will divert and hinder them from the 
pursuit of those more noble and heavenly virtues, t Upon 
the death of his beloved master, Socrates, he instituted a 
sect called Cynics ; out of whom came the great sect of the 
Stoics : both which had these common principles, which 
they daily, with great and unwearied diligence, did main- 

•Stob. ibid. 117. Diop. Laert. t Agel , lib. 9, c. ft. 



NO CROSS, NO CROWN. 243 

tain, and instruct people in the knowledge of, viz. No man 
is wise or happy, but the good and virtuous man. That 
not much learning, nor study of many things, was neces- 
sary. That a wise man is never drunk nor mad : that he 
never sinneth. That a wise man is void of passion ; that 
he is sincere, religious, grave : that he only is divine. That 
such only are priests and prophets, who have God in them- 
selves. And that his law is imprinted in their minds, and 
the minds of all men. That such an one only can pray ; is 
innocent, meek, temperate, ingenuous, noble ; a good magis- 
trate, father, son, master, servant, and worthy of praise. 
On the contrary, that wicked men can be none of these. 
" That the same belongs to men and women."* 

Their diet was slender, their food only what would satisfy 
nature. Their garments exceedingly mean. Their habita- 
tions solitary and homely. They affirmed, those who lived 
with fewest things, and were contented, most nearly ap- 
proached God, who wants nothing. They voluntarily de- 
spised riches, glory, and nobility, as foolish shows, and vain 
fictions, that had no true and solid worth or happiness in 
them. They made all things to be good and evil, and flatly 
denied the idle stories of fortune and chance.f 

Certainly these were they, who having no external law, 
* became a law unto themselves ;" and did not abuse the 
knowledge they had of the invisible God ; but to their capa- 
cities instructed men in the knowledge of that righteous, 
serious, solid, and heavenly Principle, which leads to true 
and everlasting happiness all those that embrace it. 

Sect. 67. Xenocrates refused Alexander's present, yet 
treated his ambassadors after his temperate and spare man- 
ner ; saying, You see I have no need of your master's 
bounty, that am so well pleased with this. He w r ould say, 
That one ought not to carry one's eyes or one's hands 
into another man's house ; that is, be a busy-body. That 
one ought to be most circumspect of one's actions before 
children, lest, by example, one's faults should out-live one's 
self. He said, Pride was the greatest obstruction to true 
knowledge. His chastity and integrity were remarkable, 

* Laert. vir. mem. Laert. Plut. de. rep. Stoi. Stob. Cic. de Nat. Deo., lib. 
ii. Lect. de Ira dei, cap. 10. 

t Plut. PI. Ph., 16. Cic. Tusc. Quest, 4. Diog. Laert., vit. Mem. Stob. 



244 NO CROSS, NO CROWN. 

and reverenced in Athens: Phryne, the famous Athenian 
courtezan, could not place a temptation upon him ; nor 
Philip, king of Macedon, a bribe ; though the rest sent in 
the embassy were corrupted. And being once brought for 
a witness, the judges rose up, and cried out, Tender no oath 
to Xenocrates, for he will speak the truth ! A respect they 
did not allow to one another. Holding his place at some 
detracting discourse, they asked him, why he spoke not ? 
Because, saith he, I have sometimes repented of speaking, 
but never of holding my peace.* 

Sect. 68. Bion would say, That great men walk in slip- 
pery places. That it is a great mischief not to bear afflic- 
tion. That ungodliness is an enemy to assurance. He said 
to a covetous man, That he did not possess his wealth, but 
his wealth possessed him ; abstaining from using it, as if it 
were another man's. In fine, That men ought to pursue a 
course of virtue, without regard to the praise or reproach 
of men. 

Sect. 69. Demonax, seeing the great care that men had 
of their bodies, more than of their minds : They deck the 
house, saith he, but slight the master. He would say, That 
many are inquisitive after the make of the world, but are 
little concerned about their own, which were a science 
much more worthy of their pains. To a city that would 
establish the gladiators, or prize-fighters, he said, that they 
ought first to overthrow the Altar of Mercy : intimating 
the cruelty of such practices. One asking him, why he 
turned philosopher ? Because, saith he, I am Man. He 
would say of the priests of Greece, If they could better 
instruct the people, they could not give them too much ; but 
if not, the people could not give them too little. He la- 
mented the unprofitableness of good laws, by being in bad 
men's hands. 

Sect. 70. Diogenes was angry with critics, that were 
nice of words, and not of their own actions ; with musi- 
cians, that tune their instruments, but could not govern their 
passions ; with astrologers, that have their eyes in the sky, 
and look not to their own goings ; with orators that study 
to speak well, but not to do well ; with covetous men, that 

* Laert. Val. Max. 4, 3 ; 2, 16. Cic. pro Fal. Val. Max., 7, 2. 



NO CROSS, NO CROWN. 245 

take care to get, but never use their estates ; with those 
philosophers, that despise greatness, and yet court great 
men ; and with those that sacrifice for health, and yet sur- 
feit themselves with eating their sacrifices. One time dis- 
coursing of the nature, pleasure and reward of virtue, and 
the people not regarding what he said, he fell a singing ; at 
which every one pressed to hear ; whereupon he cried out, 
" O God, how much more is the world in love with folly, 
than with wisdom !" Seeing a man sprinkling himself with 
water, after having done some ill thing : Unhappy man ! 
saith he, dost thou not know that the errors of life are not 
to be washed away with water ? To one who said, Life is 
an ill thing ; he answered, Life is not an ill thing ; but an 
ill life is an ill thing. He was very temperate, for his bed 
and his table he found everywhere. One seeing him wash 
herbs, said, If thou hadst followed Dionysius, king of Sicily, 
thou wouldst not have needed to have washed herbs : he 
answered, If thou hadst washed herbs, thou needest not to 
have followed Dionysius. He lighted a candle at noon, 
saying, I look for a Man ; implying, that the world was 
darkened by vice, and men effeminated. To a luxurious 
person, that had wasted his means, supping upon olives : If, 
says he, thou hadst used to dine so, thou wouldst not have 
needed to sup so. To a young man dressing himself neatly : 
If this, saith he, be for the sake of men, thou art unhappy ; 
if for women, thou art unjust. Another time seeing an 
effeminate young man : Art thou not ashamed, saith he, to 
use thyself worse than nature hath made thee? she hath 
made thee a man, but thou wilt force thyself to be a wo- 
man. To one that courted a bad woman : O wretch ! said 
he, what meanest thou, to ask for that which is better lost 
than found ? To one that smelled of sweet unguents, Have 
a care, saith he, this perfume make not thy life stink. He 
compared covetous men to such as have the dropsy : Those 
are full of money, yet desire more ; these of water, yet 
thirst for more. Being asked, What beasts were the worst ? 
In the field, saith he, bears and lions ; in the city usurers 
and flatterers. At a feast, one giving him a great cup of 
wine, he threw it away ; for which being blamed, If I had 
drank it, saith he, not only the wine would have been lost, 
but I also. One asking him, how he might order himself 



246 NO CROSS, NO CROWN. 

best ? he said, by reproving those things in thyself, which 
thou blamest in others. Another demanding, what was 
hardest? he answered, To know ourselves, to whom we 
are partial. An astrologer discoursing to the people of the 
wandering stars : No, saith he, it is not the stars, but these, 
pointing to the people that heard him. Being asked, what 
men were most noble? They, saith he, who contemn 
wealth, honor, and pleasure, and endure the contraries, to 
wit, poverty, scorn, pain, and death. To a wicked man, 
reproaching him for his poverty ; I never knew, saith he, 
any man punished for his poverty, but many for their 
wickedness. To one bewailing himself that he should not 
die in his own country; Be of comfort, saith he, for the 
way to heaven is alike in every place. One day he went 
backwards ; whereat the people laughing, Are you not 
ashamed, saith he, to do that all your life-time, which you 
deride in me ? 

Sect. 71. Crates, a Theban, famous for his self-denial 
and virtue ; descended from the house of Alexander, of 
great estate, at least two hundred talents ; which, having 
mostly distributed among the poor citizens, he became a 
constant professor of the Cynic philosophy. He exceed- 
ingly inveighed against common women. Seeing at Del- 
phos, a golden image, that Phryne, the courtezan, had set 
up, by the gains of her trade, cried out, This is a trophy of 
the Greeks' intemperance. Seeing a young man highly fed, 
and fat ; Unhappy youth, saith he, do not fortify thy prison. 
To another, followed by a great many parasites ; Young 
man, saith he, I am sorry to see thee so much alone. 
Walking one day upon the exchange, where he beheld 
people mighty busy after their divers callings ; These 
people, saith he, think themselves happy ; but I am happy 
that have nothing to do with them : for I place my happi- 
ness in poverty, not in riches.*' Oh ! men do not know how 
much a wallet, a measure of lupins, with security is worth. 
Of his wife Hipparchia, a woman of wealth and extraction, 
but nobler for her love to true philosophy, and how they 
came together, there will be occasion to make mention in 
its pi ace. 

• Lrert. 



NO CROSS, NO CROWN. 247 

Sect. 72. Aristotle, a scholar to Plato, and the oracle 
of philosophy to these very times, though not so divinely 
contemplative as his master, nevertheless follows him in 
this : That luxury should by good discipline be exiled human 
societies.* Aristotle seeing a youth finely drest, said, Art 
thou not ashamed, when nature hath made thee a man, to 
make thyself a woman ? And to another, gazing on his 
fine cloak ; Why dost thou boast of a sheep's fleece ? He 
said, It was the duty of a good man to live so under laws, 
as he should do if there were none.f 

Sect. 73. Mandanis, a great and famous philosopher of 
the Gymnosophists, whom Alexander the Great required to 
come to the feast of Jupiter's son, meaning himself, declar- 
ing, That if he came he should be rewarded ; if not he 
should be put to death. The philosopher contemned his 
message as vain and sordid : he first told him that he denied 
him to be Jupiter's son, a mere fiction. Next, That as for 
his gifts, he esteemed them nothing worth ; his own country 
could furnish him necessaries : beyond which he coveted 
nothing. And lastly, As for the death he threatened, he did 
not fear it : but of the two, he wished it rather ; in that, 
saith he, it is a change to a more blessed and happy 
state.J 

Sect. 74. Zeno, the great Stoic, and author of that phi* 
losophy, had many things admirable in him ; who not only 
said but practised. He was a man of that integrity, and so 
reverenced for it by the Athenians, they deposited the keys 
of the city in his hands, as the only person fit to be entrusted 
with their liberties ; yet by birth a stranger, being of Psit- 
tacon in Cyprus. § Antigonus, king of Macedonia, had a 
great respect for him, and desired his company, as the fol- 
lowing letter expresseth : 

" King Antigonus to Zeno the philosopher, health : I think 
that I exceed thee in fortune and glory ; but in learning and 
discipline, and that perfect felicity which thou hast attained, 
I am exceeded by thee ; wherefore I thought -it expedient 
to write to thee, that thou wilt come to me, assuring myself 
thou wilt not denv it. Use all means therefore to come to 



* Stob. Strom., 46. f Stob., 161. Ibid., 46. J Stob., 161. Ibid., 46, 
§ Stob., lbl.'Laert, 

12 



248 NO CROSS, NO CROWN. 

us ; and know thou art not to instruct me only, but all the 
Macedonians ; for he who teacheth the king of Macedonia, 
and guideth him to virtue, it is evident that he doth likewise 
instruct all his subjects in virtue ; for such as is the prince, 
such for the most parts are those who live under his gov- 
ernment." 

Zeno answered thus : " To king Antigonus, Zeno wisheth 
health : I much esteem thy earnest desire of learning, in that 
thou aimest at philosophy ; not popular, which perverteth 
manners *, but that true discipline which conferreth profit ; 
avoiding that generally commended pleasure which effemi- 
nates the souls of men. It is manifest that thou art inclined 
to generous things, not only by nature, but by choice : with 
indifferent exercise and assistance thou mayest easily attain 
to virtue. But I am very infirm of body, being fourscore 
years of age, and so not well able to come : yet I will send 
thee some of my chief disciples, w 7 ho, in those things 
concerning the soul, are nothing inferior to me ; and 
whose instructions, if thou wilt follow them, will conduct 
thee to perfect blessedness." Thus Zeno refused Antigo- 
nus, but sent Persaus his countryman, and Philonides, a 
Theban. He would say, That nothing was more unseemly 
than pride, especially in youth, which was a time of learn- 
ing. He therefore recommended to young men modesty 
in three things ; in their walking, in their behavior, and in 
their apparel : often repeating those verses of Euripides, in 
honor of Capaneus : 

He was not puft up with his store : 
Nor thought himself above the poor. 

Seeing a man very finely dressed, stepping lightly over 
a kennel: That man, saith he, doth not care for the dirt, be- 
cause he could not see his face in it. He also taught, the 
people should not affect delicacy of diet, no not in their 
sickness. To one that smelt with unguents ; Who is it, 
saith he, that smells so effeminately f Seeing a friend of 
his taken too much up with the business of his land ; Un- 
less thou loose thy land, saith he, thy land will loose thee. 
Being demanded, Whether a man that doeth wrong, may 
conceal it from God ? No, saith he, nor yet he who thinks 



NO CROSS, NO CROWN. 249 

it. Which testifies to the omnipresence of God. Being 
asked, who was his best friend ? he answered, My other 
self ; intimating the Divine part that was in him. He w T ould 
say, The end of man was not to live, eat and drink, but to 
use this life so as to obtain an happy life hereafter. He 
was so humble, that he conversed with mean and ragged 
persons ; w r hence Timon thus : 

And for companions gets of servants store, 
Of all men the most empty, and most poor. 

He was patient and frugal in his household expenses. 
Laertius saith, he had but one servant : Seneca avers, he 
had none. He was mean in his clothes : in his diet by 
Philemon thus described : 

He water drinks, then broth and herbs doth eat : 
Teaching his scholars almost without meat. 

His chastity was so eminent, that it became a proverb ; As 
chaste as Zeno. When the news of his death came to Anti- 
gonus, he broke forth into these words, What an object 
have I lost ? And being asked, Why he admired him so 
much ? Because, saith he, though I bestowed "many great 
things upon him, he was never therewith exalted nor de- 
jected. The Athenians, after his death, by a public decree, 
erected a statue to his memory ; it runs thug : " Whereas 
Zeno, the son of Manaseas, a Scythian, has professed phi- 
losophy about fifty-eight years in this city, and in all things 
performed the office of a good man, encouraging those 
young men who applied themselves to him, to the love of 
virtue and temperance, leading himself a life suitable to the 
doctrine which he professed ; a pattern to the best to 
imitate ; the people have thought fit to do honor to Zeno, 
and to crown him with a crown of gold, according to law, 
in reward of his virtue and temperance, and to build a tomb 
for him, publicly in the Ceramick," &c. These two were 
his epitaphs, one by Antipater : 

Here Zeno lies, who tall Olympus scal'd ; 

Not heaping Pelion on Ossa's head: 
Nor by Herculean labors so prevail'd ; 

But found out virtue's paths, which thither led. 



250 NO CROSS, NO CROWN. 

The other by Xenodotus, the Stoic, thus : 

Zeno, thy years to hoary age were spent, 
Not with vain riches, but with self-content. 

Sect. 75. Seneca, a great and excellent philosopher who, 
with Epictetus, shall conclude the testimonies of the men of 
their character, hath so much to our purpose, that his works 
are but a kind of continued evidence for us : he saith, Na- 
ture was not so much an enemy, as to give an easy passage 
of life to all other creatures, and that man alone should not 
live without so many arts : she hath commanded us none of 
these things. We have made all things difficult to us, by 
disdaining things that are easy: houses, clothes, meats, and 
nourishment of bodies, and those things which are now the 
care of life, were easy to come by, freely gotten, and pre- 
pared with a light labor : for the measure of these things 
was necessity, not voluptuousness ; but we have made them 
pernicious and admirable : they must be sought with art and 
skill. Nature sufficeth to that which she requireth. 

Appetite hath revolted from nature, which continually 
inciteth itself, and increases with the ages, helping vice by 
wit. First, it began to desire superfluous, then contrary 
things : last of all, it sold the mind to the body, and com- 
manded it to serve the lusts thereof. All these arts, where- 
with the city is continually set at work, and maketh such a 
stir, do centre in the affairs of the body, to which all things 
were at once performed as to a Servant, but now«ire pro- 
vided as for a Lord. Hence the shops of engravers, per- 
fumers, &c, hence of those that teach effeminate motions 
of the body ; and vain and wanton songs : for natural 
behavior is despised, which completed desires with neces- 
sary help: now it is clownishness and ill-breeding, to be 
contented with as much as is requisite. What shall I speak 
of rich marbles curiously wrought, wherewith temples and 
houses do shine ? what of stately galleries, and rich furni- 
ture ? These are but the devices of most vile slaves, the 
inventions of men, not of wise men : for wisdom sits deeper; 
it is the mistress of the mind. Wilt thou know what things 
she hath found out, what she hath made I Not unseemly 
motions of the body, nor variable singing by trumpet o 



■ 



NO CROSS, NO CROWN. 251 

flute ; nor yet weapons, wars, or fortifications : she endea- 
voreth profitable things ; she favors peace, and calls all 
mankind to an agreement : she leadeth to a blessed estate : 
she openeth the way to it, and shows what is evil from what 
is good, and chaseth vanity out of the mind : she giveth 
solid greatness, but debaseth that which is puffed up, and 
would be seen of men : she bringeth forth the " Image of 
God to be seen in the souls of men :" and so from corporeal, 
she translateth into incorporeal things. Thus in the 90th 
epistle to Lucilius. — To Gallio, he writeth thus : " All men, 
brother Gallio, are desirous to live happy ; yet blind to the 
means of that blessedness, as long as we wander hither and 
thither, and follow not our guide, but the dissonant clamor 
of those that call on us to undertake different ways. Our 
short life is wearied and worn away amongst errors, although 
we labor to get us a good mind. There is nothing there- 
fore to be more avoided, than following the multitude with- 
out examination, and believing anything without judging. 
Let us inquire what is best to be done, not what is most 
usually done ; and what planted us in the possession of 
eternal felicity ; not what is ordinarily allowed of by the 
multitude, which is the worst interpreter of truth. I call 
the Multitude as well those that are clothed in White, as 
those in other colors : for I examine not the colors of the 
garments, wherewith their bodies are clothed : I trust not 
mine eyes to inform me what a man is ; 'I have a better 
and truer Light, whereby I can distinguish truth from false- 
hood.' Let the soul find out the Good of the soul. If once 
she may have leisure to withdraw into herself, oh ! how will 
she confess, I wish all I have done were undone ; and all I 
have said, when I recollect it, I am ashamed of it, when I 
now hear the like in others. These things below, whereat 
we gaze, and whereat we stay, and which one man with 
admiration shows unto another, do outwardly shine, but are 
inwardly empty. Let us seek out somewhat that is good, 
not in appearance, but solid, united and best, in that which 
least appears : let us discover this. Neither is it far from 
us ; we shall find it if we. seek it. For it is wisdom, not to 
wander from that Immortal Nature, but to form ourselves 
according to his law and example. Blessed is the man who 
judgeth rightly : and blessed is he who is contented with his 



252 NO CROSS, NO CROWN. 

present condition : and blessed is he who giveth ear to that 
immortal principle, in the government of his life." An whole 
volume of these excellent things hath he written. No won- 
der a man of his doctrine and life, escaped not the cruelty 
of brutish Nero, under whom he suffered death ; as also did 
the apostle Paul, with whom it is said, Seneca had conversed. 
When Nero's messenger brought him the news that he was 
to die ; with a composed and undaunted countenance he 
received the errand, and presently called for pen, ink, and 
paper, to write his last will and testament ; which the cap- 
tain refusing, he turned towards his friends, and took his 
leave thus : " Since, my loving friends, I cannot bequeath you 
any other thing in acknowledgment of what I owe you, 
I leave you at least the richest and best portion I have, 
that is, The Image of my Manners and Life ; which doing 
you will obtain true happiness." His friends showing great 
trouble for the loss of him, Where, saith he, are those 
memorable precepts of philosophy ; and what is become of 
those provisions, which for so many years together we have 
laid up against the brunts and afflictions of providence ? 
Was Nero's cruelty unknown to us 1 What could we ex- 
pect better at his hands, that killed his brother, and mur- 
dered his mother, but that he would also put his tutor and 
governor to death ? Then turning to his wife, Pompeja 
Paulina, a Roman lady, young and noble, beseeched her, 
for the love she bore him and his philosophy, to suffer pa- 
tiently his affliction ; For, saith he, my hour is come, where- 
in I must show, not only by discourse, but by death, the 
fruit I have reaped by my meditations. I embrace it with- 
out grief; wherefore do not dishonor it with thy tears. 
Assuage thy sorrow, and comfort thyself in the knowledge 
thou hast had of me, and of my actions ; and lead the rest 
of thy life with that honest industry thou hast addicted 
thyself unto. And dedicating his liVe to God, he expired. 

Sect. 76. Epictetus, contemporary with Seneca, and 
an excellent man, thought no man worthy ol the pro- 
fession of Philosophy, that was not purified from the errors 
of his nature. His morals were very excellent, which he 
comprised under these two words, Sustaining and Abstain- 
ing ; or Bearing and Forbearing : To avoid evil, and pa- 
tiently to Buffer afflictions : which do certainly comprise 






NO CROSS, NO CROWN. 253 

the Christian doctrine and life, ond are the perfection of the 
best philosophy that was at any time taught by Egyptians, 
Greeks, or Romans, when it signified virtue, self denial, and 
a life of religious solitude and contemplation. 

How little the Christians of the times are true philoso- 
phers, and how much more these philosophers were Chris- 
tians than they, let the Righteous Principle in every con- 
science judge. But is it not then intolerable that they 
should be esteemed Christians, who are yet to learn to be 
good Heathens, that prate of Grace and Nature, and know 
neither ; who will presume to determine what is become of 
Heathens, and know not where they are themselves, nor 
mind what may become of them : that can run readily over 
a tedious list of famous personages, and calumniate such as 
will not, with them, celebrate their memories with extrava- 
gant and superfluous praises, whilst they make it laudable 
to act the contrary ; and none so ready to become vile, as 
not to be vicious 1 A strange paradox, but too true : so 
blind, so stupified, so besotted are the foolish sensualists of 
the world, under their great pretences to religion, faith and 
worship. Ah ! did they but know the peace, the joy, the 
unspeakable ravishments of soul, that inseparably attend 
the innocent, harmless, still and retired life of Jesus ; did 
they but weigh within themselves the authors of their vain 
delights and pastimes, the nature and disposition they are 
so grateful to, the dangerous consequence of exercising the 
mind and its affections below, and arresting, and taking 
them up from their due attendance and obedience to the 
most holy crying voice in their consciences, " Repent, Re- 
turn : All is vanity and vexation of spirit." Were but these 
things reflected upon ; were the incessant wooings of Je- 
sus, and his importunate knocks and intreaties, by his Light 
and Grace, at the door of their hearts, but kindly answered, 
and He admitted to take up his abode there ; and lastly, 
were such resolved to give up to the instructions and holy 
guidance of his Eternal Spirit, in all the humble, heavenly, 
and righteous conversation it requires, and of which he is 
become our captain and example ; then, oh ! then, both root 
and branch of vanity, the nature that invented, and that 
which delights herself therein, with all the follies them- 
selves, would be consumed and vanish. But they, alas ! 



254 NO CROSS, NO CROWN. 

cheat themselves by misconstrued scriptures, and daub with 
the untempered mortar of misapplied promises. They will 
be saints, whilst they are sinners ; and in Christ, whilst in 
the spirit of the world, walking after the flesh, and not after 
the Spirit, by which the true children of God are led. My 
friends, mind the Just Witness and Holy Principle in your- 
selves, that you may experimentally know more of the 
divine life ; in which, and not in a multitude of vain repe- 
titions, true and solid felicity eternally consists. 

IV. Nor is this reputation, wisdom, and virtue, only to 
be attributed to Men: there were Women also, in the 
Greek and Roman ages, that honored their sex by great 
examples of meekness, prudence and chastity : and which 
I do the rather mention, that the honor story yields to their 
virtuous conduct may raise an allowable emulation in those 
of their own sex, at least to equal the noble character given 
them by antiquity. I will begin with 

Sect. 77. Penelope, wife to Ulysses, a woman eminent 
for her beauty and quality, but more for her singular chas- 
tity. Her husband was absent from her twenty years ; 
partly in service of his country, and partly in exile ; and 
being believed to be dead, she was earnestly sought by 
divers lovers, and pressed by her parents to change her 
condition ; but all the importunities of the one, or persua- 
sions of the other, not prevailing, her lovers seemed to use 
a kind of violence, that where they could not entice, they 
would compel ; to which she yielded, upon this condition : 
That they would not press her to marry, till she had ended 
the work she had in hand : which they granting, she undid 
by night what she wrought by day ; and with that honest 
device she delayed their desire, till her worthy husband 
returned, whom she received, though in beggar's clothes, 
with an heart full of love and truth. A constancy that 
reproaches too many of the women of the times, who, 
without the excuse of such an absence, can violate their 
husband's beds. Her work shows the industry and employ- 
ment, even of the women of great quality in those times ; 
whilst those of the present age despise such honest labor, 
as mean and mechanical. 

Sect. 78. Theoxena, a woman of great virtue, being in 
a place encompassed by the armies of the king of Mace- 



NO CROSS, NO CROWN. 255 

donia, finding she could not escape their hands, rather than 
fall under the power of his soldiers to be defiled, chose to 
die : and therefore flying into the sea, delivered her life up 
in the waters ; thereby choosing death, rather than save her 
life with the hazard of her virtue. 

Sect. 79. Pandora and Protogenia, two virtuous daugh- 
ters of an Athenian king, seeing their country like to be 
over-run by its enemies, freely offered their lives in sacrifice, 
to appease the fury of their enemies, for the preservation of 
their country. 

Sect. 80. Hipparchia, a fair Macedonian virgin, noble of 
blood, as they term it, but more truly noble of mind, I can- 
not omit to mention ; who entertained so earnest an affec- 
tion for Crates, the Cynical philosopher, as well for his severe 
life as excellent discourse, that by no means could her rela- 
tions nor suitors, by all their wealth, nobility and beauty, 
dissuade her from being his companion : upon which strange 
resolution, they all betook themselves to Crates, beseeching 
him to show himself a true philosopher, in persuading her to 
desist : which he strongly endeavored by many arguments : 
but not prevailing went his w r ay, and brought all the little 
furniture of his house, and showed her : This, saith he, is 
thy husband ; that the furniture of thy house : consider on 
it, for thou canst not be mine, unless thou followest the same 
course of life : for, being rich above twenty talents, which 
is more than fifty thousand pounds, he neglected all, to fol- 
low a retired life : all which had so contrary an effect, that 
she immediately went to him, before them all, and said, I 
seek not the pomp and effeminacy of this world, but 
knowledge and virtue, Crates ; and choose a life of temper- 
ance, before a life of delicacies : for true satisfaction, thou 
knowest, is in the mind ; and that pleasure is only worth 
seeking that lasts for ever. Thus was it, she became the 
constant companion both of his love and life, his friendship 
and his virtues ; travelling with him from place to place, and 
performing the public exercises of instruction with Crates, 
wherever they came. She was a most violent enemy to all 
impiety, but especially to wanton men and women, and those 
whose garb and conversation showed them devoted to vain 
pleasures and pastimes : effeminacy rendering the like per- 
sons not only unprofitable, but pernicious to the whole world. 
12* 



258 NO CROSS, NO CROWN. 

Which she as well made good by the example of her 
exceeding industry, temperance, and severity, as those are 
wont to do by their intemperance and folly : for ruin of 
health, estates, virtue, and loss of eternal happiness, have 
ever attended, and ever will attend, such earthly minds. 

Sect. 81. Lucretia, a most chaste Roman dame, whose 
name and virtue is known by that tragedy that follows 
them. For Sextus, the son of Tarquin the Proud, king of 
Rome, hearing it was her custom to work late in her cham- 
ber, did there attempt her, with his sword in his hand, vow- 
ing he would run her through : and put one of his servants 
in the posture of lying with her, on purpose to defame her, 
if she would not yield to his lusts. Having forced his wicked 
end, she sends for her father, then governor of Rome, her 
husband and her friends, to whom having revealed the mat- 
ter, and with tears lamented her irreparable calamity, she 
slew herself in their presence ; that it might not be said 
Lucretia out-lived her chastity, even when she could not 
defend it. I praise the virtue, not the act. But God soon 
avenged this, with other impieties, upon that wicked family : 
for the people hearing what Sextus had done, whose flagi- 
tious life they equally hated with his father's tyranny, and 
their sense of both, aggravated by the reverence they con- 
ceived for the chaste and exemplary life of Lucretia, betook 
themselves to their arms ; and headed by her father, her 
husband, Brutus and Valerius, they drove out that Tarquin 
family : in which action the hand of Brutus avenged the 
blood of Lucretia upon infamous Sextus, whom he slew in 
the battle. 

Sect. 82. Cornelia, also a noble Roman matron, and 
sister to Scipio, was esteemed the most famous and honor- 
able personage of her time, not more for the greatness of 
her birth, than her exceeding temperance. And history 
particularly mentions this, as one great instance of her vir- 
tue, for which she was so much admired, to wit, That she 
never was accustomed to wear rich apparel, but such ap- 
parel as was very plain and grave ; rather making her 
children, whom her instructions and examples had made 
virtuous, her greatest ornaments : a good pattern for the 
vain and wanton dames of the age. 

Sect. 83. Pontia was another Roman dame, renowned 



NO CROSS, NO CROWN. 257 

for her singular modesty: for though Octavius attempted 
her with all imaginable allurements and persuasions, she 
chose rather to die by his cruelty than be polluted by his 
lust. So he took her life, that could not violate her chastity. 

Sect. 84. Arria, wife to Cecinna Pastus, is not less fa- 
mous in story for the magnanimity she showed, in being the 
companion of her husband's disgraces, who thrust herself 
into prison with him, that she might be his servant ; and 
showed him first by death to be revenged of the tyrant. 

Sect. 85. Pompeia Plautina, wife to Julianus the em- 
peror, commended for her compassion of the poor, used the 
power her virtue had given her with her husband, to put 
him upon all the just and tender things that became his 
charge, and to dissuade him from whatsoever seemed harsh 
to the people : particularly, she diverted him from a great 
tax his flatterers advised him to lay upon the people. 

Sect. 86. Plotina, the wife of Trajan, a woman, saith a 
certain author, adorned with piety, chastity, and all the 
virtues that a woman is capable of. There are two instan- 
ces ; one of her piety, the other of her chastity. The first 
is this : When her husband was proclaimed emperor, she 
mounted the Capitol after the choice ; where, in a religious 
manner, she said, " Oh, that I may live under all this honor, 
with the same virtue and content that I enjoyed before I 
had it!" The second is this: Her husband being once 
exiled, she caused her hair to be cut short, as the men w r ore 
it, that with less notice and danger she might be the com- 
panion of his banishment. 

Sect. 87. Pompeia Paulina, a Roman lady of youth and 
beauty, descended of the most noble families of Rome, fell 
in love with Seneca, for the excellency of his doctrine, and 
the gravity and purity of his manners. They married, and 
lived great examples together to both their sexes. So great 
was her value for her husband, and so little did she care to 
live when he was to die, that she chose to be the companion 
of his death as she had been of his life : and her veins weW 
cut as well as his, whilst she was the auditor of his exfcleT- 3 
lent discourses ; but Nero hearing of it, and fearirig^les" 1 ^ 
Paulina's death might bring him great reproach, because'W 
her noble alliance in Rome, sent with all haste to have her 
wounds closed, and if it were possible to save her life : 



258 NO CROSS, NO CROWN. 

which, though as one half dead, was done, and she against 
her will lived ; but always with a pale hue, and wan com- 
plexion of face, to tell how much of her life was gone with 
Seneca, her dearest friend, philosopher, and husband. 

Sect. 88. Thus may the voluptuous women of the times 
read their reproof in the character of a brave Heathen ; and 
learn, that solid happiness consists in a neglect of wealth 
and greatness, and a contempt of all corporeal pleasures, as 
more befitting beasts than immortal spirits : and which are 
loved by none but such, as not knowing the excellency of 
heavenly things, are both inventing and delighting, like 
brutes, in that which perisheth : giving the preference to 
poor mortality, and spending their lives to gratify the lusts 
of a little dirty flesh and blood, " that shall never enter into 
the kingdom of heaven;" by all which their minds become 
darkened, and so insensible of more celestial glories, that 
they do not only refuse to inquire after them, but infamously 
scoff and despise those that do, as a foolish and mad people : 
to that strange degree of darkness and impudence this age 
has got. But if the exceeding temperance, chastity, virtue, 
industry, and contentedness of very Heathens, with the 
plain and necessary enjoyments God has been pleased to 
vouchsafe the sons and daughters of men, as sufficient to 
their wants and conveniency, that they may be the more at 
leisure to answer the great end of their being born, will not 
suffice, but that they will exceed the bounds, precepts, and 
examples, both of Heathens and of Christians, anguish and 
tribulation will overtake them when they shall have an 
eternity to think upon, with gnashing teeth, what to all eter- 
nity they can never remedy : these dismal wages are de- 
creed for them who so far affront God, heaven and eternal 
felicity, as to neglect their salvation from sin here, and 
wrath to come, for the enjoyment of a few fading pleasures. 
For such to think, notwithstanding their lives of sense and 
pleasure, wherein their minds become slaves to their bodies, 
that they shall be everlastingly happy, is an addition to their 
evils : since it is a great abuse to the holy God, that men 
and women should believe him an eternal companion of their 
carnal and sensual minds : for, " as the tree falls, so it lies ;" 
and as death leaves men, judgment finds them: and there is 
no repentance in the grave. Therefore I beseech you, to 



NO CROSS, NO CROWN. 259 

whom this comes, to retire : withdraw a while ; let not the 
body see all, taste all, enjoy all ; but let the soul see too, 
taste and enjoy those heavenly comforts and refreshments, 
proper to that eternal world of which she is an inhabitant, 
and where she must ever abide in a state of peace or 
plagues, when this visible one shall be dissolved. 



CHAPTER XX. 

Sect. 1. The doctrine of Christ from Matt. v. about denial of self. 2. 
John Baptist's example. 3. The testimonies of the apostle Peter, &c. 

4. Paul's godly exhortation against pride, covetousness, and iuxury. 

5. The primitive Christians' non-conformity to the world. 6. Clemens 
Romanus against the vanity of the Gentiles. 7. Machiavel of the 
zeal of the primitive Christians. 8. Tertullian, Chrysostom, &c, on 
Matt, xii., 36. 9. Gregory Nazianzene. 10. Jerom. 11. Hilary. 
12. Ambrose. 13. Augustine. 14. Council of Carthage. 15. Car- 
dan. 16. Gratian. 17.Petrus Bellonius. 18. Waldenses. 19. What 
they understood by Daily Bread in the Lord's Prayer. 20. Their 
judgment concerning Taverns. 21. Dancing, music, &c. 22. An 
epistle of Bartholomew Tertian to the Waldensian churches, &c. 23. 
Their extreme suffering and faithfulness. Their degeneracy reproved 
that call them their ancestors. 24. Paulinus, bishop of Nola, relieving 
slaves and prisoners. 25. Acacius, bishop of Amida, his charity to 
enemies. 

Having abundantly shown, how much the doctrine and 
conversation of the virtuous Gentiles condemn the pride, 
avarice and luxury of the professed Christians of the time ; 
I shall, in the next place, to discharge my engagement, and 
further fortify this discourse, present my reader with the 
judgment and practice of the most Christian times ; as also 
of eminent writers both ancient and modern. I shall begin 
with the blessed author of that religion.* 

* The doctrine and practice of the blessed Lord Jesus and his apostles, the 
primitive Christians, and those of more modern times in favor of this dis- 



260 NO CROSS, NO CROWN. 

Sect. 1. Jesus Christ, in whose mouth there was found 
no guile sent from God, with a testimony of love to man- 
kind, and who laid down his life for their salvation ; whom 
God hath raised by his mighty pow r er to be Lord of all, is 
of right to be first heard in this matter ; " for never man 
spake like him," to our point ; short, clear and close ; and 
all opposite to the way of this wicked world. Blessed, says 
he, are the poor in " spirit, for theirs is the kingdom of 
God :" he doth not say, Blessed are the proud, the rich, the 
high-minded : here is humility and the fear of the Lord 
blest. " Blessed are they that mourn, for they shall be com- 
forted :" he doth not say, Blessed are the feasters, dancers, 
and revellers of the world, whose life is swallowed up of 
pleasure and jollity : no, as he was a man of sorrows, so he 
blessed the godly-sorrowful. " Blessed are the meek, for 
they shall inherit the earth :" he doth not say, Blessed are 
the ambitious, the angry, and those that are puffed up : he 
makes not the earth a blessing to them : and though they 
get it by conquest and rapine, it will at last fall into the 
hands of the meek to inherit. Again, " Blessed are they 
which do hunger and thirst after righteousness :" but no 
blessing to the hunger and thirst of the luxurious man. 
" Blessed are the merciful, for they shall obtain mercy :" he 
draws men to tenderness and forgiveness by reward. Hast 
thou one in thy power that hath wronged thee 1 be not 
rigorous, exact not the utmost farthing ; be merciful, and 
pity the afflicted, for such are blessed. Yet farther, *' Bles- 
sed are the pure in heart, for they shall see God ;" he doth 
not say, Blessed are the proud, the covetous, the unclean, 
the voluptuous, the malicious : no, such shall never see God. 
Again, " Blessed are the peace-makers, for they shall be 
called the children of God :" he doth not say, Blessed are 
the contentious, back-biters, tale-bearers, brawlers, fighters, 
makers of war ; neither shall they bo called the children of 
God, whatever they may call themselves. Lastly, " Bles- 
sed are you, when men shall revile yen, and persecute you, 
and say all manner of evil against you falsely, for my sake ; 
rejoice and be exceeding glad, for great is your reward in 
Heaven :"* he blcsscth the troubles of his people, and trans- 

•Matt v. 




NO CROSS, NO CROWN. 261 

lates earthly sufferings into heavenly rewards. He doth 
not say, Blessed are you when the world speaks well of 
you, and fawns upon you : so that his blessings cross the 
world's ; for the world blesseth those as happy, that have the 
world's favor : He blesseth those as happy that have the 
world's frowns. This solveth the great objection, " Why 
are you so foolish to expose yourselves to the law, to incur 
the displeasure of magistrates, and suffer the loss of your 
estates and liberties ? Cannot a man serve God in his 
heart, and do as others do ? Are you wiser than your fore- 
fathers ? call to mind your ancestors. Will you question 
their salvation by your novelties, and forget the future good 
of your wife and children, as well as sacrifice the present 
comforts of your life, to hold up the credit of a party 1" a 
language I have more than once heard : I say, this doctrine 
of Christ is an answer and antidote against the power of 
this objection. He teaches us to embrace truth under all 
those scandals. The Jews had more to say of this kind 
than any, whose way had a more extraordinary institution ; 
but Christ minds not either institution or succession. He 
was a New Man, and came to consecrate a New Way, and 
that in the will of God ; and the power that accompanied 
his ministry, and that of his followers, abundantly proved 
the divine authority of his mission, who thereby warns his 
to expect and to bear contradiction, reviling, and persecu- 
tion : for if they did it to the Green tree, much more were 
they to expect that they would do it to the Dry : if to the 
Lord, then to the servant. 

Why then should Christians fear that reproach and tribu- 
lation, that are the companions of his religion, since they 
work to his sincere followers a far more exceeding and 
eternal weight of glory? But indeed they have great 
cause to fear and be ashamed, who are the authors of such 
reproach and suffering, so contrary to the meek and merci- 
ful spirit of Christ : for if they are blessed who are reviled 
and persecuted for his sake ; the revilers and persecutors 
must be cursed. But this is not all : he bade his disciples 
" follow him, learn of him, for he was meek and lowly :" he 
taught them to bear injuries, and not smite again ; to ex- 
ceed in kindness ; to go two miles, when asked to go one ; 
to part with cloak and coat too ; to give to them that ask, 



262 NO CROSS, NO CROWN. 

and to lend to them that borrow ; to forgive, aye, and love 
enemies too ; commanding them, saying, " Bless them that 
curse you ; do good to them that hate you, and pray for 
them which despitefully use you, and persecute you :"* 
urging them with a most sensible demonstration, " That," 
saith he, " you may be the children of your Father which 
is in heaven ; for he maketh the sun to rise upon the good 
and the evil, and his rain to descend upon the just and the 
unjust." He also taught his disciples to believe and rely 
upon God's Providence, from the care that he had over the 
least of his creatures : " Therefore," saith he, " I say unto 
you, take no thought for your life, what you shall eat, and 
what you shall drink, nor yet for your body, what you shall 
put on : is not the life more than meat, and the body, than 
raiment ? Behold the fowls of the air ; for they sow not, 
neither do they reap, nor gather into barns : yet your hea- 
venly Father feedeth them ; are you not much better than 
they ? Which of you by taking thought can add one cubit 
unto his stature? And why take you thought for raiment? 
Consider the lilies of the field, how they grow ; they toil 
not, neither do they spin : and yet I say unto you, that even 
Solomon in all his glory was not arrayed like one of these. 
Wherefore, if God so clotheth the grass of the field, which 
to-day is, and to-morrow is cast into the oven, shall he not 
much more clothe you ? O ye of little faith ? Therefore 
take no thought, saying, What shall w T e eat, or w r hat shall 
we drink, or wherewithal shall we be clothed ? for after all 
those things do the Gentiles seek, for your heavenly Father 
knoweth that you have need of all these things. But seek 
you first the kingdom of God, and his righteousness, and all 
these things shall be added unto you. Take, therefore, no 
thought for to-morrow, for to-morrow shall take thought 
for the things of itself; sufficient is the day for the evil 
thcreof."f Oh ! how plain, how sweet, how full, yet how 
brief, are his blessed sentences ! they thereby show from 
whence they came, and that Divinity itself spoke them. 
What are labored, what are forced and scattered in the 
best of other writers, and not all neither, are here com- 
prised after a natural, easy, and conspicuous manner. He 
sets nature above art, and trust above care. This is he 

* Matt. v. t Matt. vi. 



NO CKOSS, NO CROWN. 263 

that himself came poor into the world, and so lived in it: 
he lay in a manger, conversed with mechanics ; fasted 
much, retired often ; and when he feasted, it was w 7 ith bar- 
ley loaves and fish, dressed doubtless in an easy and homely 
manner. He was solitary in his life, in his death ignomin- 
ious : " The foxes had holes, the birds of the air had nests, 
but the Son of man had not a place whereon to lay his 
head." He that made all things as God, had nothing as 
Man. Which hath this blessed instruction in it, that the 
meanest and poorest should not be dejected, nor yet the 
richest and highest be exalted. In fine, having taught this 
doctrine, and lived as he spoke, he died to confirm it ; and 
offered up himself a propitiation for the " sins of the whole 
world," when no other sacrifice could be found that could 
atone for man w T ith God : who, rising above the power of 
death and the grave, hath led captivity captive, and is be- 
come the First-born from the dead, and Lord of the living ; 
and his living people praise him, who is w r orthy for ever. 

Sect. 2. John the Baptist, who was the fore-runner of 
Christ's appearance in the flesh, did by his own abstinence 
sufficiently declare what sort of person it was he came to 
prepare and bespeak people to receive. For, though sanc- 
tified in his mother's womb, and declared by Christ to be 
the greatest of all prophets, yet his clothing was but a 
coarse garment of camel's hair, and a leathern girdle, and 
his food only locusts and wild honey : a life very natural, 
and of great simplicity. This was all the pomp and retinue 
which the greatest ambassador that ever came to the world 
was attended with, about the best of messages, to wit, 
" Repent, for the kingdom of God is at hand." And " There 
is One coming after me, whose shoes-latchet I am not wor- 
thy to unloose, who shall baptize you with fire, and with the 
Holy Ghost ; and is the Lamb of God that taketh away the 
sin of the world."* Did the fore-runner of the coming of 
God, for Emmanuel is God with men, appear without the 
state, grandeur, and luxury of the world ? and shall those 
who pretend to receive the message, and that for glad 
tidings too, and confess the Emmanuel, Christ "Jesus, to be 
the Lord, live in the vanity and excess of the world, and 
care more for their fine clothes, delicate dishes, rich furni- 

* Mark i., 7, 3, 



264 NO CROSS, NO CROWN. 

ture, stately attendance, and pleasant diversion, than for the 
holy cross of Christ, and the blessed narrow way that 
leadeth to salvation ? Be ashamed and repent ! 

Sect. 3. Peter, Andrew, Philip, and the rest of the holy 
apostles, were by calling, as well as doctrine, not a luxuri- 
ous people ; for they were made up of poor fishermen and 
mechanics : for Christ called not his disciples out of higher 
ranks of men ; nor had they ability, any more than will, to 
use the excesses herein reproved. You may conceive what 
their lives were, by what their Master's doctrine was ; for 
they were the true scholars of his heavenly discipline. 
Peter thus speaks, and exhorteth the Christians of his time, 
" Let not your adorning be that outward adorning of plaiting 
the hair, and the wearing of gold, and of putting on of 
apparel : but let it be the hidden man of the heart, in that 
which is not corruptible, even the ornament of a meek and 
quiet spirit, which is in the sight of God of great price ; for 
after this manner in the old time, the holy women, who also 
trusted in God, adorned themselves. Wherefore gird up 
the loins of your minds, be sober, and hope to the end, as 
obedient children ; not fashioning yourselves according to 
your former lusts, in your ignorance, but as he which hath 
called you is holy, so be you holy in all manner of conver- 
sation ; and giving all diligence, add to your faith, virtue ; 
to virtue, knowledge ; and to knowledge, temperance ; and 
to temperance, patience ; and to patience, godliness ; and to 
godliness, brotherly kindness ; and to brotherly kindness, 
charity : for if these things be in you, and abound, they 
make you that you shall be neither barren nor unfruitful : 
for so an entrance shall be administered unto you abundantly, 
in]to the everlasting kingdom of our Lord and Saviour Jesus 
Christ : not rendering evil for evil, or railing for railing ; 
but contrary-wise, blessing; knowing that you are thereunto 
called, that ye should inherit a blessing ; tor even hereunto 
were ye called, before Christ also suffered for us, leaving us 
an example, that we should follow his steps, who did no 
sin, neither was guile found in his mouth: who, when he 
was reviled, he reviled not again : when he suffered, he 
threatened not, but committed himself to him that judgeth 
righteously."* 

* 1 Pet. iii., 3, 4 ; 1 Pet. i., 13, It, 15 j - 1 Pel i., .\ 1? ; 1 Pot. iii , 9 ; ii., 
2l,*2, 23. 



NO CROSS, NO CROWN. 265 

Sect. 4. Paul, who was also an apostle, though, as he 
saith, " born out of due time :" a man of great knowledge 
and learning, but "I count it," saith he, "all loss for the 
excellency of the knowiedge of Christ Jesus my Lord, for 
W 7 hom I have suffered the loss of all things, and do count 
them but dung that J may win Christ. Brethren, be follow- 
ers of me, and mark them which walk so, as ye have us for 
an example : for many walk, of whom I have told you often, 
and now r tell you, even weeping, that they are the enemies of 
the cross of Christ, whose end is destruction ; for their god is 
their belly, they glory in their shame, and they mind earthly 
things. For our conversation is in heaven ; from whence we 
look also for our Saviour, the Lord Jesus Christ.* In like 
manner also, I will that women adorn themselves in modest 
apparel, with shamefacedness and sobriety ; not withbroid- 
ered hair, or gold, or pearls, or costly array ; but with good 
works, as becometh women professing godliness.-)" Be fol- 
lowers of God, as dear children ; and walk in love, as Christ 
also hath loved us : but fornication and all uncleanness, and 
covetousness, let it not be once named amongst you, as 
becometh saints ; neither filthiness, nor foolish talking, nor 
jesting, which are not convenient ; but rather giving of 
thanks : for this ye know, that no whoremonger, unclean 
person, nor covetous man, who is an idolator, hath an inherit- 
ance in the kingdom of Christ and of God. See then that 
you walk circumspectly, not as fools, but as wise, redeem- 
ing the time, because the days are evil. Wherefore be ye 
not unwise, but understanding what the wall of the Lord is ; 
and be not drunk with wine, wherein is excess, but be filled 
with the Spirit, speaking to yourselves in hymns and spir- 
itual songs, singing, and making melody in your hearts to the 
Lord. Rejoice in the Lord always ; and I say again, Re- 
joice. Let your moderation be known to all men, for the 
Lord is at hand. Be careful for nothing ; for we brought 
nothing into this world, and it is certain we can carry noth- 
ing out : and having food and raiment, let us be therewith 
content ; for godliness with contentment is great gain : but 
they that will be rich, fall into temptation and a snare, and 
into many foolish and hurtful lusts, which drown men 

* Phil. life, 8. t 1 Tim. ii., 9, 10. 



266 NO CROSS, NO CROWN. 

in perdition and destruction : for the love of money is the 
root of all evil : which while some coveted after they have 
erred from the faith, and pierced themselves through with 
many sorrows. But thou, O man of God, flee these things, 
and follow after righteousness, godliness, faith, love, pa- 
tience, meekness. Fight the good fight of faith, and lay 
hold on eternal life, whereunto thou art also called, and hast 
professed a good profession before many witnesses. I give 
thee charge in the sight of God, who quickeneth all things, 
and before Christ Jesus who before Pontius Pilate witnessed 
a good confession, that thou keep this commandment with- 
out spot unrebukeable, until the appearing of our Lord 
Jesus Christ. Charge them that are rich in this world, that 
they be not high-minded, nor trust in uncertain riches, but 
in the living God, who giveth us richly all things to enjoy ; 
that they do good, that they be rich in good works, ready 
to distribute, willing to communicate, laying up in store for 
themselves a good foundation against the time to come, that 
they may lay hold on eternal lile. O Timothy, keep that 
which is committed to thy trust, avoiding profane and 
vain babblings, and oppositions of science, falsely so called, 
which some professing, have erred concerning the faith. 
Grace be with thee, Amen."* This was the blessed doc- 
trine those messengers of eternal life declared ; and, which 
is more, they lived as they spoke. You find an account of 
their reception in the world, and the way of their living 
in his first epistle to the Corinthians; " For I think," saith he, 
" that God hath set forth us (the apostles) last, as it were 
men appointed to death ; for we are made a spectacle to the 
world, to angels, and to men. We are fools for Christ's 
sake ; we are weak, we are despised ; even unto this present 
hour we both hunger and thirst, and have no certain dwel- 
ling-place ; and labor, working with our hands : being re- 
viled, we bless ; being persecuted, we suffer it ; being de- 
famed, we entreat. We are made as the filth of the world, 
and are as the oft-scouring of all things unto this day."f 
This was the entertainment those faithful followers of Jesus 
received at the bauds of an ungrateful world : but he who 
tells us of this, also tells us it is no unusual thiiw ; " For," 



Ephes. v. f 1 Cor. iv. 






NO CROSS, NO CROWN. 267 

saith he, " such as will live godly in Christ Jesus, must 
suffer persecution." Besides, he knew it had been the por- 
tion of the righteous in preceding ages, as in his excellent 
account of the faith, trials, and victory of the holy ancients, 
in his epistle to the Hebrews, he does largely express, where 
he tells us, how great a sojourner Abraham was, even in 
the land of promise, a stranger in his own country, for God 
had given it unto him and his posterity, " Dwelling," saith 
he, " in tents with Isaac and Jacob."* And why not better 
settled ? Was it for want of understanding or ability, or 
materials ? No, he gives a better reason ; " For," saith 
he, " Abraham looked for a city which had foundations, 
whose builder and maker is God." And speaking of Moses, 
he tells, " That by faith, when he was come to years of dis- 
cretion, he refused to be called the son of Pharaoh's daughter, 
choosing rather to suffer affliction with the people of God, 
than to enjoy the pleasures of sin for a season, esteeming 
the reproach of Christ greater riches than the treasures 
of Egypt ; for he had respect unto the recompense of re- 
ward, nor feared he the wrath of the king, for he endured, 
seeing him who is invisible." He adds, " And others had 
trials of cruel mockings and scourgings ; yea, moreover, of 
bonds and imprisonments : they were stoned, they were 
sawed asunder, were tempted, were slain with a sword ; 
they wandered about in sheepskins and goat-skins, being 
destitute, afflicted, tormented, of whom the world w 7 as not 
worthy. They wandered in deserts, and in mountains, and 
in dens, and caves of the earth ; and these all have obtained 
a good report." Methinks this should a little abate the in- 
temperance of professed Christians ; I do not bid them be 
thus miserable, but I would not have them make themselves 
so hereafter ; for this afflicted life hath joys transcending the 
utmost pleasure that sin can give, and in the end it will be 
found that it were better to be a poor pilgrim, than a citizen 
of the world. Nor was this only the life and instruction of 
apostolical teachers ; the same plainness and simplicity of 
life was also followed by the first Christians. . 

Sect. 5. The primitive Christians, Ouzelius, in his Ani- 
madversions on Minutius Felix, saith, w r ere reproached by 

* 1 Cor. xi. 



268 NO CROSS, NO CROWN. 

the Gentiles, for their ill-breeding, rude and unpolished lan- 
guage, unfashionable behavior, as a people who knew not 
how to carry themselves in their addresses and salutations, 
calling them rustics and clowns, which the Christians easily 
bore, valuing their profession the more for its non-conform- 
ity to the world ; wherefore it was usual with them, by way 
of irony and contempt, to call the Gentiles, the well-bred, 
the eloquent, and the learned. This he proves by ample 
testimonies out of Arnobius, Lactantius, Isiodorus, Pelusiota, 
Theodoret, and others. Which may instruct us, that the 
Christians' behavior was not regulated by the customs of the 
country they lived in, as is usually objected against our sin- 
gularity : no, they refused the embellishment of art, and 
would not wear the furniture of her invention ; but as they 
were singular in their religion, so in the way of their con- 
versation among men.* 

Sect. 6. Clemens Romanus (if author of the Constitu- 
tions that go under his name) hath this among the rest: 
" Abstain from the vain books of the Gentiles. What have 
you to do with vain and unprofitable discourses, which only 
serve to seduce weak persons ?"f This Clement is remem- 
bered by Paul in one of his epistles ; who in this exactly 
follows his advice to Timothy, about vain questions, doubt- 
ful disputes, and opposition of science.J Let us see how 
this moderation and purity of manners continued. 

Sect. 7. Machiavel, no mean author, in his Disputations 
assures us, That the first promoters of Christianity were so 
diligent in rooting out the vanities and superstitions of the 
Gentiles, that they commanded all such poets and historians, 
which commended anything of the Gentile conversation ,or 
worship, to be burned.|| But that zeal is evidently extin- 
guished, and those follies revived among the professors of 
the religion of Jesus. 

Sect. 8. Tertullian, Chrysostom, Theophylact, Greg- 
ory Nazianzene,§ upon these words of Christ, " But I say 
unto you, that every idle word that men shall speak, they 
shall give an account thereof in the day of judgment/"'!! 
thus reilect upon vain discourse ; " The words mean (saith 

* Animad. in Min. Pel., p. 25. f Constit. Clem. Rom.,1. 1, c. Q. 

\ Phil, iv., 3. § Mach. Dis., 1. 2., c. 5. 

II Tert, lib. de Patien Chrysoftt * Mat arii., 36, 



NO CROSS, NO CROWN. 269 

Tertullian) of all vain and superfluous speech, more talk 
than is necessary." Says Chrysostom, " Of such words as 
are not convenient nor profitable, but move immodesty." 
Says Theophylact, •' Of all lies, calumnies, all inordinate and 
ridiculous speeches." Says Gregory, "Such words men 
shall account for, which want that profit ever redounding 
from modest discourses, and that are seldom uttered from 
any preceding necessity or cause ; things frivolous, fables, 
old wives' tales." All which sufficiently reprehend the 
plays, poetry, and romances of the times, of great folly, 
vanity and sin. 

Sect. 9. Gregory, and this a father of the church, a very 
extraordinary man, was so zealous for the simplicity and 
purity of the mind, language, and lives of the Christians of 
his time, that he suppressed several Greek authors, as 
Menander, Diphilus, Apollodorus, Philemon, Alexis, Sap- 
pho, and others, which were the recreations of the vain Gen- 
tiles : Thus Cardan. Hear his judgment of fine clothes, 
none of the least part of the luxury and vanity of the age. 
" There be some," saith he, " of opinion that the wearing of 
precious and sumptuous apparel is no sin : which, if it were 
no fault, the Divine Word would never have so punctually 
expressed, nor historically related, how the rich man, that 
was tormented in hell, was clothed in purple and silk: 
whence we may note, that touching the matter or subject of 
attire, human curiosity availeth highly. The first substance 
of our garments was very mean, to wit, skins with wool ; 
whence it is we read, God made Adam and his wife coats 
of skins ; that is, skins of dead beasts. Afterwards, to see 
the growing pride and vanity of men and women, they 
come to pure wool, because lighter ; after that to flax ; then 
to dung and ordure of worms, to wit, silk ; lastly, to gold 
and silver, and precious stones ; which excess of apparel 
highly displeased God : for instance whereof, which the 
very Pagans themselves observed, we read, that the very 
first among the Romans that ever wore purple was struck 
with a thunder-bolt, and so died suddenly for a terror to all 
succeeding times, that none should attempt to live proudly, 
in precious attire." This was the sense of Gregory Nazian- 
zene, that ancient Christian writer, who wore commonly a 
poor coat, like to a frock ; so did Justin Martyr, Jerom, and 
Austin, as their best robe. 



270 NO CROSS, NO CROWN. 

Sect. 10. Jerom, a famous man, also styled a father of 
the church, above all others seems positive in this matter, in 
an epistle he wrote to a noble virgin, called Demetias, in 
which he exhorted her, That after she had ended her devo- 
tion, she should take in hand wool and weaving, after the 
commendable example of Dorcas ; that by such changing 
and variety of works, the day might seem less tedious, and 
the attempts of Satan less grievous ; concluding his reli- 
gious exhortation with this positive sentence : saith he, " I 
speak generally ; No raiment or habit whatsoever shall 
seem precious in Christ's sight, but that which thou makest 
thyself: either for thy own particular use or example of 
other virgins, or to give unto thy grandmother or mother : 
no, though otherwise thou didst distribute thy goods to the 
poor."*' Let but this strictness be considered, and compared 
with the apparel and conversation of the age ; for, however 
Pharisee-like they otherwise saint him, and call him an Holy 
Father, sure it is, they reject his counsel. 

Sect. 11. Hilary, bishop of Poictiers, a father of the 
church, and famous for his writings against the Arians, 
having travelled into Syria, was informed, that Abra, his 
only daughter, whom he left with her mother, was by the 
greatest lords of the country solicited in marriage ; being 
a young woman well-bred, fair, and rich, and in the prime 
of her age. He wrote to her, earnestly pressing her, By 
no means to fix her affections upon the pleasure, greatness, 
or advantage that might be presented to her ; lor in his 
voyage he had found a greater and worthier match, an hus- 
band of far more power and magnificence, who would 
endow her with robes and jewels of an inestimable value. 
This he did to take off her desires from the world, that he 
might wed her unto God : and it was his fervent and fre- 
quent prayer, which in some sense was answered ; for she 
lived religiously, and died a virgin : Which showed groat 
nobility of mind, that taught his daughter to tread upon the 
mountains of worldly glory; and it was not loss honorable 
in her that so readily yielded to the excellent counsel of her 
pious father. 

Sect. 12. Ambrose, another father, who was lieutenant 

*Acts ix., 86, no. 



NO CROSS, NO CROWN. 271 

of the province and city of Milan, and upon his discreet 
appeasing of the multitude, disordered upon some difference 
amongst them about electing a bishop, was by their uniform 
consent chosen himself: although this person, of all others, 
might have been thought to plead for the accustomed re- 
creations, especially not having been long a Christian, for 
he was a Catechumenist, or one but lately instructed, at the 
time of his being elected ; yet doth he in so many words 
determine the matter thus ; " Plays ought not to be known 
by Christians:" then not made, heard, and defended by 
Christians ; or they must be none that do so. 

Sect. 13. Augustine, more famous for his many books, 
and knowledge in church affairs, whose sentences are ora- 
cles with some, gives this as his opinion of plays, and the 
like recreations, " That they were more pernicious and 
abominable, than those idolatrous sacrifices, which were 
offered in honor of their Pagan gods."* Doubtless he 
thought the one not so offensive to reason, and the impres- 
sions Divinity hath made on every understanding, as the 
other were very pleasant to the senses, and therefore apt to 
steal away the mind from better things. For it was his 
maxim, " That everything a man doeth, is either an hin- 
drance or furtherance to good." f This would be esteemed 
intolerable doctrine in a poor Quaker ; yet will the poor 
Quakers rejoice, if it be esteemed and followed, as good 
doctrine in Augustine. 

Sect. 14. The Council of Carthage, though times began 
to look somewhat mistier, and the purity and spirituality of 
religion to be much declined by the professors of Christi- 
anity ; yet there was so much zeal left against the worst 
part of Heathenism, that I find an express Canon against 
the reading of vain books and comedies of the Gentiles, lest 
the minds of the people should be defiled by them. But 
this age either hath no such canon, or executeth it not, to 
the shame of their profession. 

Sect. 15. Cardan more particularly relateth, how even 
Gregory the Great was so zealous of preserving purity of 
manners among Christians, who lived almost two hundred 
years after the Carthaginian council, that he caused many 

* August, de civit. Dei, 1. 2, c. 7. f De ira Dei, 1. 2, c. 7. 

13 






272 NO CROSS, NO CROWN. 



Latin authors to be burned, as vain and lascivious ; as 
Csecilianus, Affranius, Naevius, Licinus, Zennius, Attilius, 
Victor, Livy's Dialogues : nor did Plautus, Martial, and 
Terence, so much in request, both in the schools and acade- 
mies of the land, escape their honest zeal, although the 
multitude of copies so far frustrated their good intentions, 
as that they are multiplied of late.* 

Sect. 16. Gratian also had such like passages as these, 
" We see that the priests of the Lord, neglecting the gos- 
pel and the prophets, read comedies or playbooks, and sing 
love-verses, and read Virgil, a book in which are yet some 
good expressions."f Strange ! that these things should 
have been so severely censured of old, and that persons 
whose names are had in so much reverence, should repute 
these their censures the construction of Christ's precepts, 
and the natural consequences of the Christian doctrine ; and 
yet that they should be so far neglected of this age, as not 
to be judged worthy an imitation. But pray let us hear 
what doctrine the Waldenses teach in this affair. 

Sect. 17. Petrus Bellonius, that great and inquisitive 
traveller, when he came to Mount Athos, where there live 
in several monasteries six thousand Coloeri, or religious 
persons, so called, he did not so much as find there, no, nor 
in all Greece, one man acquainted w T ith the conversation of 
those parts ; for though they had several manuscripts of 
divinity in their libraries, yet not one poet or historian ; for 
the rulers of that church were such enemies to that sort of 
learning, that they anathematised all such priests and reli- 
gious persons, as should read or transcribe any books but 
what treated of religion: and persuaded all others, that it 
was not lawful for a Christian to study poesy, &c, though 
nothing is more grateful in these days. Zeno was of the 
same opinion against poetry. J 

Sect. 18. Waldenses were a people so called from one 
Peter Waldo, a citizen of Lyons, in France, in the year 
1160, that inhabited Piedmont, elsewhere called Albigenses, 
from the country of Albia ; Lollards in England, from one 
Reynard Lollard, who some time after came into these 

* Cardan, de Sapient., 1. 2. 

f Jac. Laurentio de lib., Gentil., p. 40, 41. 

j Pet. Bell. Obser.,1. l,c. 35; Ibid., c. 40. cap. .19. 



NO CROSS, NO CROWN. 273 

parts and preached boldly against the idolatries, supersti- 
tions, and vain conversation of the inhabitants of this island. 
They had many other names, as Arnoldists, Esperonists, 
Henricians, Siccars, Insabaches, Patarenians, Turlupins, 
Lyonists, Fraticelli, Hussites, Bohemians, still the same ; but 
finally, by their enemies, Damnable Heretics, though by the 
Protestants, The true Church of Christ. And to omit many 
testimonies, I will only instance in bishop Usher, who, in his 
discourse of the succession of the Christian church, de- 
fends them not only as true reformers, but makes the suc- 
cession of the Protestant church to be mainly evincible from 
their antiquity. I shall forbear all the circumstances and 
principles they held, or in which he strongly defends them 
against the cruelty and ignorance of their adversaries, par- 
ticularly Rainerius, Rubis Capetaneis, &c., # only what they 
held concerning our present subject of Apparel and Recre- 
ations, I cannot be so injurious to the truth, their self-denial, 
the good of others, at whose reformation I aim, and my 
own discourse, as to omit it. And therefore I shall pro- 
ceed to allege their faith and practice in these matters, how- 
ever esteemed but of a trifling importance, by the loose, 
w r anton, and carnal-minded of this generation, whose feel- 
ing is lost by the enjoyment of their inordinate desires, and 
that think it an high state of Christianity to be no better 
than the beasts that perish, namely, in not being excessive 
in Newgate and mere kennel-enormities. That these an- 
cient reformers had another sense of these things, and that 
they made the conversation of the gospel of a crucified 
Jesus to intend and require another sort of life, than what 
is used by almost all those who account themselves mem- 
bers of his church, I shall show out of their own doctrines, 
as found in their most authentic histories. 

Sect. 19. To be brief; in their exposition upon the 
Lord's prayer, that part of it which speaks thus, " Give us 
this day our daily bread;" where, next to that spiritual 
bread, which they make it the duty of all to seek more than 
life, they come positively to deny the praying for more than 

* XII. Cap. Hist, de orig. Walden. ; Vignia Hist Bibl., p. 130; Dubran. 
Hist. Bohem., 14; Thuan. in., Hist. sui. temp., p. 45S; Mat. Paris. Hist, of 
Engl., An. 1174; Bellar., torn. 2, lib. 1, cap. 26, co. 86 ; Ecchius, com. loc, 
ic. 28; Alp., 1., 6 ; Con. Hieret., p. 99. 



274 NO CROSS, NO CROWN. 

is requisite for outward necessities, or that it is lawful to 
use more ; condemning all superfluity and excess, out of 
fashion, pride, or wantonness, not only of bread, but all 
outward things, which they judge to be thereby compre- 
hended ; using Ezekiel's words, " That fulness of bread, 
and abundance of idleness, was the cause of the wicked- 
ness and the abominations of Sodom, for which God by fire 
destroyed them off the earth/'* Whereupon they conclude, 
with an ancient father of the primitive church, after this 
manner, " That costly apparel, superfluity in diet (as three 
dishes, when one will serve), play, idleness and sleep, fatten 
the body, nourish luxury, weaken the spirit, and lead the 
soul unto death : But (say they) a spare diet, labor, short 
sleep, plain and mean garments, help to purify the soul, 
tame the body, mortify the lusts of the flesh and comfort 
the spirit." So severe were they, that in that chapter of 
the instructions of their children, they would not suffer 
them to converse with those of strange places or principles, 
whose conversation was gaming, plays, and the like wan- 
ton recreations ; but especially concerning young women. 
" A man, say they, must have a great care of his daughter ; 
hast thou daughters ? keep them within to wholesome 
things ; see they wander not : for Dinah, Jacob's daughter, 
was corrupted by being seen of strangers."f They affirm 
no better to be the general event of such conversation. 

To which I shall add their judgment and practice con- 
cerning taverns, public houses for treats and pleasures, with 
which the land swarms in our days. 

Sect. 20. " A tavern is the fountain of sin, the school of 
the Devil ; it works w r onders fitting the place : it is the 
custom of God to show his power in his church, and to work 
miracles ; that is to say, to give sight to the spiritually blind, 
to make the lame to leap, the dumb to sing, the deaf to hear : 
but the Devil docth quite the contrary to all these in taverns, 
and the like places of pleasure. For when the drunkard 
goes to the tavern, he goes upright: but when he comes 

* Jo. Paul. Per. Hist Wald. in cat 1. 1, c 3, p. 37, 31 ; Dona nos le nostra 
pan quotidian. <'n. choi. Memor. Morrel, Vign, Mem. f. 7. V./.ck. wi., i.v 
Thesaur. fed. Ap. Wald. 

f Ibid., 1. 2, c. 3, Lifilli sign, naisson all patrons carnals. dc non cssor ren- 
du*, &c. 



NO CROSS, NO CROWN. 275 

forth, he cannot go at all ; he has lost his sight, speech, and 
hearing too. The lectures that are read in this school of 
the Devil, say these poor Waldenses, and first reformers, 
are gluttonies, oaths, perjuries, lying, blasphemies, flatteries, 
and divers other wicked villanies and pernicious effects, by 
which the heart is withdrawn further and further from God.* 
And, as the book of Ecclesiasticus saith, " The taverner 
shall not be freed from sin." 

But above other recreations, do but seriously observe of 
what danger and ill consequence these first reformers 
thought Dancing, Music, and the like pastimes to be, which 
are the greatest divertisements of the times, viz. 

Sect. 21. " Dancing is the Devil's procession, and he that 
enters into a dance, entereth into his procession ; the Devil 
is the guide, the middle, and the end of the dance ; as many 
paces as a man maketh in dancing, so many paces doth he 
make to go to hell. A man sinneth in dancing divers ways, 
for all his steps are numbered ; in his touch, in his orna- 
ments, in his hearing, sight, speech, and other vanities. And 
therefore we will prove, first by the scripture, and after- 
wards by divers other reasons, how wicked a thing it is to 
dance. The first testimony that we will produce, is that 
which we read in the gospel, where it is said, it pleased 
Herod so well, that it cost John Baptist his life. The sec- 
ond is in Exodus, when Moses coming near to the congre- 
gation, saw the calf, he cast the tables from him, and broke 
them at the foot of the mountain ; and afterwards it cost 
three thousand of their lives. Besides, the ornaments which 
women wear in their dances are as crowns for many victo- 
ries, which the Devil hath got against the children of God ; 
for the Devil hath not only one sword in the dance, but as 
many as there are beautiful and well-adorned persons in the 
dance ; for the words of a woman are a glittering sword. 
And therefore that place is much to be feared, wherein the 
enemy hath so many swords, since that only one sword of 
his may be justly feared." Again, " The Devil in this place 
strikes with a sharpened sword ; for the women, who make 
it acceptable, come not willingly to the dance, if they be 

* Ibid. , 1. 8 ; c. 3. La taverna de maisons de pleisirs es fortuna de pecca Es- 
chola del Diavola, &c. 



276 NO CROSS, NO CROWN. 






not painted and adorned ; which, painting and ornament, is 
a whetstone, on which the Devil sharpeneth his sword. — 
They that deck and adorn their daughters, are like those 
that put dry wood to the fire, to the end it may burn the 
better : for such women kindle the fire of luxury in the 
hearts of men. As Samson's foxes fired the Philistines' 
corn ; so these women, they have fire in their faces, and in 
their gestures and actions, their glances and wanton words, 
by which they consume the goods of men." They proceed, 
" The Devil in the dance useth the strongest armor that he 
hath ; for his most powerful arms are women : which is 
made plain unto us, in that the Devil made choice of the 
women to deceive the first man : so did Balaam, that the 
children of Israel might be rejected of God. By a woman 
he made Samson, David, and Absalom to sin. The Devil 
tempteth men by women three manner of ways ; that is, by 
the touch, by the eye, by the ear ; by these three means he 
tempteth foolish men to dancing, by touching their hands, 
beholding their beauty, hearing their songs and music." — 
Again, " They that dance break that promise and agree- 
ment they made with God in baptism, when their god- 
fathers promised for them, That they shall renounce the 
Devil and all his pomp : for dancing is the pomp of the 
Devil ; and he that danceth, maintaineth his pomp, and 
singeth his mass. For the woman that singeth in the dance, 
is the prioress, or chiefest of the Devil, and those that 
answer are the clerks, and the beholders are the parishion- 
ers, and the music are the bells, and the fiddlers the minis- 
ters of the Devil. For, as when hogs are strayed, if the 
hogherd call one, all assemble themselves together ; so the 
devil causeth one woman to sing in the dance, or to play 
on some instrument, and presently gather all the dancers 
together." Again, " In a dance, a man breaks the Ten 
Commandments of God : at first, * Thou shalt have no other 
Gods but me,' &c, for in dancing a man serves that person 
whom he most desires to serve, after whom goes his heart :* 
and therefore Jerom saith, * Every man's God is that he 
serves and loves best, and that he loves best, which his 

* La Bales la profefde] Diavol. fequi intra aula Bal., fee. ; Sp. Aim., fol. 
50, 51, 52, 53,54 ; Job xiv., 16 j Ps. xxxvii. 23 ; Prow xvi., 9 ; Jer. x., 23 ; 
Mark vi., 23, 21, 25, 26, 27, 28; Exod. xxxii., 1, 5, 6, 7. 



NO CROSS, NO CROWN. 277 

thoughts wander and gad most after/ He sins against the 
Second commandment, when he makes an idol of that he loves. 
Against the Third ; in that oaths, and frivolously using God's 
name, are frequently amongst dancers. Against the Fourth; for 
that by dancing the sabbath-day is profaned. Against the 
Fifth ; for in the dance parents are many times dishonored, 
since thereby many bargains are made without their coun- 
sel. Against the Sixth ; a man kills in dancing ; for every 
one that sets about to please another, he kills the soul as 
oft as he persuades unto lust. Against the Seventh ; for the 
party that danceth, be it male or female, committeth adul- 
tery with the party they lust after ; ' for he that looketh 
on a woman to lust after her, hath already committed adul- 
tery with her in his heart.' Against the Eighth ; a man sins 
in dancing, when he withdraweth the heart of another from 
God. Against the Ninth, when in dancing he speaks falsely 
against the truth, and for some little honor, or secret lascivi- 
ous end, denies what is true, or affirms what is false. 
Against the Tenth, when women affect the ornaments 
of others, and men covet the wives, daughters and 
servants of their neighbors, which undeniably attends 
all such plays and sports." Again, " a man may 
prove how great an evil dancing is, by the multitude 
of sins that accompany those that dance, for they dance 
without measure or number : and therefore, saith 
Augustine, the miserable dancer knows not, that as many 
paces as he makes in dancing, so many leaps he makes to 
hell.* They sin in their ornaments after a five-fold man- 
ner : First, by being proud thereof. Secondly, by inflaming 
the hearts of those that behold them. Thirdly, when they 
make those ashamed, that have not the like ornaments, 
giving them to covet the like. Fourthly, by making women 
importunate in demanding the like ornaments of their hus- 
bands : and, Fifthly, when they cannot obtain them of their 
husbands, they seek to get them elsewhere by sin. They 
sin by singing and playing on instruments ; for their songs 
bewitch the hearts of those that hear them with temporal 
delight, forgetting God ; uttering nothing in their songs but 
lies and vanities ; and the very motion of the body, which 

* Jerom. in dec. int. oper. 



278 NO CROSS, NO CROWN. 

is used in dancing, gives testimony enough of evil. — Thus 
you see, that dancing is the Devil's procession, and he that 
enters into a dance enters into the Devil's procession. Of 
dancing, the Devil is the guide, the middle, and the end ; 
and he that entereth a good and wise man into the dance, 
if it can be that such an one is either good or wise, cometh 
forth a corrupt and wicked man : Sarah, that holy woman, 
was none of these."* Behold the apprehensions of those 
good old reformers, touching those things that are so much 
in practice and reputation in these times, with such as pro- 
fess their religion ; thus far verbatim. But I cannot leave 
off here till I have yet added the conclusion of their Cate- 
chism and Direction, with some passages out of one of their 
pastor's letters, fit to the present occasion. 

They conclude with this direction ; namely, How to rule 
their bodies, and live in this world, as becomes the children 
of God. Not to serve the mortal desires of the flesh. To 
keep their members, that they be not arms of iniquity, and 
vanity. To rule their outward senses. To subject the 
body to the soul. To mortify their members. To fly idle- 
ness. To observe a sobriety and measure in eating and 
drinking, in their words and cares of this life. To do works 
of mercy. To live a moral, or just, life by faith. To fight 
against the desires. To mortify the works of the flesh. 
To give themselves to the exercise of religion. To confer 
together touching the will of God. To examine diligently 
the conscience. To purge, and amend, and pacily the 
spirit, f 

To which I "shall add the epistle of one of their pastors, 
as I find it recorded amongst other matters relating to these 
poor afflicted people. 

Sect. 22. An Epistle of Pastor Bartholomew Tertian, 
written to the Waldensian churches of the valley of Pra- 
gela, thus translated. 

JESUS BE WITH YOU. 

" To our faithful and well-beloved brethren in Christ 

* August, de Civit. Dei. 

t Ibid., 1. ii.; Concl., p. OS. Enc;uon qual manioiv, lidel. dcbian. ivgir. li 
ler. corps. Non scrvali dcsiricr mort., fee. 



NO CROSS, NO CROWN. 279 

Jesus, health and salvation be with you all, Amen. These 
are to put you in remembrance, and to admonish you, my 
brethren, hereby acquitting myself of that duty which I 
owe unto you all, in the behalf of God, principally touching 
the care of your soul's salvation, according to that light of 
the truth which the most high God hath bestowed on us, that 
it would please every one of you to maintain, increase and 
nourish, to the uttermost of your power, without diminu- 
tion, those good beginnings and examples, which have been 
left unto us by our forefathers, whereof we are no ways 
worthy. For it would little profit us to have been renewed 
by the fatherly visitation, and the light which hath been 
given us of God, if we give ourselves to worldly, carnal 
conversations, which are diabolical, abandoning the prin- 
ciple which is of God, and the salvation of our souls, for 
this short and temporal life.* For the Lord saith, * What 
doth it profit a man to gain the whole world, and to lose his 
own soul ? ' For it would be better for us never to have 
known the way of righteousness, than having known it to 
do the contrary. Let me therefore entreat you, by the love 
of God, that you decrease not, or look back; but rather 
increase the charity, fear and obedience, which is due unto 
God, and to yourselves, amongst yourselves ; and stand fast 
in ail these good principles, which you have heard and un- 
derstood of God by our means : and that you would remove 
from amongst you all vain conversation and evil surmises, 
troubling the peace, the love, the concord, and whatsoever 
would indispose or deaden your minds to the service of 
God, your own salvation, and the administration of the 
truth, if you desire that God should be merciful to you in 
your goods temporal and spiritual : For you can do nothing 
without him ; and if you desire to be heirs of his glory, do 
that which he commandeth : « If you would enter into life, 
keep my commandments.' f 

" Likewise be careful, that there be not nourished among 
you, any sports, gluttony, whoredom, dancings, nor any 
lewdness, or riot, nor questions, nor deceits, nor usury, nor 
discords, nor support or entertain any persons of a wicked 
conversation, or that give any scandal or ill example 

* Hist. Wald., 1. 4, c. 11, p. 55, 56, 57. t Matt, xix., 17. 

13* 



280 NO CROSS, NO CROWN. 

amongst you ; but let charity and fidelity reign amongst 
you, and all good example ; doing one to another as every 
one desires should be done unto him : for otherwise it is 
impossible that any should be saved or can have the grace 
of God, or be good men in this world, or have glory in 
another. And therefore, if you hope and desire to possess 
eternal life, to live in esteem and credit, and to prosper in 
this world, in your goods temporal and spiritual, purge 
yourselves from all disorderly ways, to the end that God 
may be always with you, w T ho forsakes not those that trust 
in him. But know this for certain, that God heareth not, 
nor dwelleth with sinners, nor in the soul that is given unto 
wickedness, nor in the man that is subject to sin. And 
therefore let every one cleanse the ways of his heart, and 
fly the danger, if he would not perish therein. I have no 
other thing at this present, but that you would put in prac 
tice these things ; and the God of peace be with you all 
and go along with us, and be present among us in our sin 
cere, humble and fervent prayers ; and that he will b 
pleased to save all those his faithful, that trust in Chris 
Jesus. 

" Entirely yours, ready to do you service in all things pos 
sible, according unto the will of God. 

" Bartholomew Tertian." 



o 

s 

I 



Sect. 23. Behold the life and doctrine, instruction and 
practice of the ancient Waldenses ! how harmless, how 
plain, how laborious, how exceeding serious and heavenly 
in their conversations ! These were the men, women, aye, 
and children too, who, for above five hundred years, have 
valiantly, but passively, maintained a cruel w r ar, at the ex- 
pense of their own innocent blood, against the unheard-of 
cruelties and severities of several princes, nuncios, and 
bishops ; but above all, of certain cruel inquisitors, of whom 
their historians report, that they held it w r as a greater evil 
to conceal an heretic, than to be guilty of perjury ; and for 
a clergyman to marry a wife, than to keep a whore. In 
short, to dissent, though never so conscientiously, was worse 
than open immorality. It was against the like adversaries 
these poor Waldenses fought, by sufferings throughout the 
nations, by prisons, confiscations, banishments, wandering 



NO CROSS, NO CROWN. 281 

from hill to valley, from den to cave, being mocked, whip- 
ped, racked, thrown from rocks and towers, driven on 
mountains, and in one night thousands perished by excessive 
frosts and snows, smothered in caves, starved, imprisoned, 
ripped up, hanged, dismembered, rifled, plundered, strangled, 
broiled, roasted, burned ; and whatsoever could be invented 
to ruin men, women and children.* These Waldenses you 
Protestants pretend to be your ancestors ; from them you 
say you have your religion ; and often, like the Jews of the 
prophets, are you building their praises in your discourses ; 
but oh ! look back, I beseech you, how unlike are you to 
these afflicted pilgrims ! What resemblance is there of their 
life in yours ? Did they help to purchase and preserve you 
a liberty and religion, can you think, at the loss of all that 
was dear to them, that you might pass away your days and 
years in pride, wantonness and vanity ? What proportion 
bears your excess with their temperance ? your gaudiness 
with their plainness ? your luxury and flesh-pleasing conver- 
sations with their simplicity and self-denial ? But are you 
not got into that spirit and nature they condemned in their 
day ? into that carnality and worldly-mindedness they re- 
proved in their persecutors ? nay, into a strain of persecution 
too, whilst you seem to hide all under a cloak of reforma- 
tion? How can you hope to confute their persecutors, 
whose worst part perhaps was their cruelty, that turn perse- 
cutors yourselves? What have you besides their good 
words, that is like them? And do you think that words will 
fend off the blows of eternal vengeance ? that a little by- 
rote-babble, though of never so good expressions in them- 
selves, shall serve your turn at the great day ?f No, from 
God I tell you, that whilst you live in the wantonness, pride, 
and luxury of the world, pleasing and fulfilling the lust of 
the eye, the lust of the flesh, and the pride of life, God 
detests you all, and laughs you and your worship to scorn. J 
Never tell me, I am too rash, it. is the Devil that says so : he 
has got two scriptures by the end in these days ; one, " That 

* Bern, de Gir. lord de Hail. Hist, de la Fr., 1. 10. vesemb. Orat. in 
Wald. Beza Hist. horn. dig. virer. dever. and falsa Rel., 1. 4, c. 13, p. 249. 
Cat. Test. ve. 334. Vigin. Bib. Hist, p. 1. Vieaux. Mem., fol. 6. 7. Mat. Par. in 
Hen. 3, An. 1220. Sigonius de Reg. Ital., 7 

f Sernav, c. 47. Chef., 1. 3, c. 7. J 1 John ii., 14, 15, 16, 17. 



282 NO CROSS, NO CROWN. 






there is none that doeth good;" and why? that he may 
persuade all, it is impossible to overcome him ; which is the 
reason so many are overcome : although glory is promised 
to none but conquerors. The second, " That we must not 
judge, lest we be judged ;" that is, whilst we are guilty of 
the same things that are equivalent, lest we are judged.* 
Bat away with Satan and his hypocrisy too : I know what 
1 say, and from whom I speak : once more I tell you all, 
whether you will hear or forbear, that unless you forsake 
your pride, luxury, avarice, and whole variety of vanities, 
and diligently mind the eternal light of God in your hearts, 
to obey it, wrath will be your portion for ever. Trust not 
your souls upon misapplied scriptures ; " He that is a child 
of God, must be holy, for God is holy, and none are his sons 
and daughters, but those who are adopted by the eternal 
Spirit, and led thereby."! It was an holy, plain, humble, 
divine life, these poor suffering Christians both professed and 
practised, refusing to converse with such as lived in the 
superfluities and excess of the world; for w T hich, if youw T ill 
believe their very adversaries, they were persecuted : for, 
says Rainerius, a great writer against them, " They used to 
teach, first, what the disciples of Christ ought to be, and 
that none are his disciples but they that imitate his life ; and 
that the popes, cardinals, &c., because they lived in luxury, 
pride, avarice, &c, are not the successors of Christ ; but 
themselves only, in that they walk up to his commandments: 
thus, says he, they win upon the people." But if so, that 
none are Christians but those that imitate Christ, what will 
become of those who call themselves Christians, and yet 
live at ease in the flesh, not regarding the work of the holy 
cross of Christ in their hearts, that crucifies them that bear 
it to the world, and the world to them ? This was the true 
ground of their sufferings, and their loud cries against the 
impieties of the greatest; not sparing any ranks, from the 
throne to the dunghill, as knowing their God was no re- 
specter of persons.J And now, if you would follow them 

* The Devil a Bcripturiarj sometimes, 

f 1 Pet. i., 12, 13, M | Rom. viii., 1— 16. 

X Rain. cap. de Stud, pervert alios and modo dicendi, 1. 98. Barron; Ecc. 
Annal., torn. 12, an. 1176, p. 835; Kranz. in Metrop., I. 8, sect. 18, and in 
Sax., 1. 8, cap 16. 



NO CROSS, NO CROWN, 283 

indeed, if you would be Protestants in substance, and learn 
your enemies a way worth their changing, for else better 
words go but a little way, if you would obtain the heavenly 
inheritance, and you would be eternally blessed, be ye per- 
suaded to forsake all the pride and the pomp of this vain 
world. O mind the concerns of an everlasting rest ! Let 
the just and serious principle of God within you be the 
constant guide and companion of your minds ; and let your 
whole hearts be exercised thereby ; that you may experience 
an entire reformation and change of affections, through the 
power of that Divine Leaven, which leavens the whole 
lump,* viz., body, soul, and spirit, where it is received : to 
which, and its work in man, our blessed Lord likened the 
kingdom of God, which he came to set up in the soul : that 
so having the joys and glories of another world in your 
view, you may give your best diligence to make your calling 
and election, to the possession of them, sure and certain ; 
lest selling that noble inheritance for a poor mess of perish- 
ing pottage, you never enter into his eternal rest. And 
though this testimony may seem tedious, yet could it by no 
means be omitted. To authorize our last reason, of con- 
verting superfluities into the relief of distressed persons, 
although one would think it is so equal and sober, that it 
needs no other authority than its own, yet, I shall produce 
two testimonies, so remarkable, that as they ever were 
esteemed truly good, so they cannot be approved by any 
that refuse to do the same, without condemning themselves 
of great iniquity. O you are called with an high and holy 
call : as high as heaven, and as holy as God ; for it is he 
that calls us to holiness, through Christ, who sent his Son to 
bless us, in turning us from the evil of our ways ; and unless 
we are so turned, we can have no claim to the blessing that 
comes by Christ to men. 

Sect. 24. It is reported of Paulinus, bishop of Nola, in 
Italy, that instead of converting the domains of his diocese 
to particular enrichments, he employed it all in the redemp- 
tion of poor slaves and prisoners ; believing it "unworthy of 
the Christian faith, to see God's creation labor under the 

* Matt, xiii., 33. 



284 NO CROSS, NO CROWN. 

want of what he had to spare.* All agree this was well 
done, but few agree to do the same. 

Sect. 25. But more particularly of Acacius, bishop of 
Amida, given us by Socrates Scholasticus, in this manner ; 
" When the Roman soldiers purposed in no wise to restore 
again unto the king of Persia such captives as they had 
taken at the winning Azazena, being about seven thousand 
in number, to the great grief of the king of Persia, and all 
of them ready to starve for food ; Acacius lamented their 
condition, and calling his clergy together, said thus unto 
them, Our God hath no need of dishes or cups, for he neither 
eateth nor drinketh ; these are not his necessaries : where- 
fore seeing the church hath many precious jewels, both of 
gold and silver, bestowed of the free will and liberality of 
the faithful, it is requisite that the captive soldiers should be 
therewith redeemed, and delivered out of prison and bond- 
age ; and they, perishing with famine, should therewith be 
refreshed and relieved. Thus he prevailed to have them all 
converted into money ; some for their immediate refresh- 
ment, some for their redemption, and the rest for costage or 
provision, to defray the charges of their voyage.f Which 
noble act had such an universal influence, that it more famed 
the Christian religion amongst the Infidels, than all their dis- 
putes and battles: Insomuch that the king of Persia, and an 
Heathen, said, The Romans endeavored to win their adver- 
saries both by wars and favors ; and greatly desired to be- 
hold that man, whose religion taught so much charity to ene- 
mies ; which, it is reported, Theodosins, the emperor, com- 
manded Acacius to gratify him in." And if the apostle 
Paul's expression hath any force, " That he is worse than an 
infidel, who provides not for his family ;"J how greatly doth 
this example aggravate your shame, that can behold such 
pity and compassion expressed to strangers, nay enemies, 
and those Infidels too, and be so negligent of your own fam- 
ily, for England, aye, Christendom, in a sense, if not. the 
World, is no more, as not only to see their great necessities 
unanswered, but that wherewith they should be satisfied, 
converted to gratify the lust of the eye, the lust of the flesh, 
and the pride of life. But however such can please them- 

• Ecc. Hist., p. 5, 393. t Socrat. Scholaat] I. 7, c. 31. J 1 Tim. v., l. 



NO CROSS, NO CROWN. 285 

selves, in the deceitful daubing of their mercenary priests, 
and dream they are members of Jesus Christ, it is certain 
that things were otherwise in the beginning ; for then all 
was sold and put into a common purse, to supply indigen- 
cies : Not mattering earthly inheritances, further than as 
they might in some sense be subservient to the great end for 
which they were given, namely, the good of the creation. 
Thus had the purest Christians their minds and thoughts 
taken up with the better things, and raised with the assur- 
ance of a more excellent life and inheritance in the heavens, 
that will never pass away.* And for any to flatter them- 
selves with being Christians, whilst so much exercised in the 
vanities, recreations, and customs of the world, as to this 
very day we see they are, is to mock the great God, and 
■abuse their immortal souls. The Christian life is quite 
another thing. 

And lest that any should object, " Many do great and 
seemingly good actions to raise their reputation only ; and 
others only decry pleasure, because they have not where- 
withal, or know not how to take it ;" I shall present them 
with serious sayings of aged and dying men, and those of 
the greatest note and rank ; whose experience could not be 
wanting to give the truest account how much their honors, 
riches, pleasures, and recreations conduced to their satis- 
faction, upon a just reckoning, as well before their extreme 
moments, as upon their dying beds, when death, that hard 
passage into eternity, looked them in the face. 

* Acts iv. 5 32, 33, 34, 35, 36, 37. 



286 NO CROSS, NO CROWN, 



CHAPTER XXI. 

SERIOUS DYING, AS WELL AS LIVING, TESTIMONIES. 

Sect. 1. Solomon. 2. Chilon. 3. Ignatius. 4. Justin Martyr. 5. 
Chrysostom. 6. Charles V. 7. Michael de Montaigne. 8. Car- 
dinal Wolsey 9. Sir Philip Sidney. 10. Secretary Walsingham. 

II. Sir John Mason. 12. Sir Walter Raleigh. 13. H.Wotton. 14. 
Sir Christopher Hatton. 16. Lord Chancellor Bacon. 16. The great 
duke of Momerancy. 17. Henry, prince of Wales. 16. Philip III., 
king of Spain. 19. Count Gondamor. 20. Cardinal Richelieu. 21. 
Cardinal Mazarine. 22. Chancellor Oxcistern. 23. Dr. Dun. 24. 
Jo. Selden. 25. H. Grotius. 26. P. Salmasins. 27. Fran. Junius. 
28. A. Rivetus. 29. The late earl of Marlborough. 30. Sir Henry 
Vane. 31. Abraham Cowley. 32. Late earl of Rochester. 33. 
One of the family of Howard. 34. Princess Elizabeth, of the 
Rhine. 35. Commissioner Whitlock. 36. A sister of the family of 
Penn. 37. My own father. 38. Anthony Lowther of Mask. 39. 
Seigneur du Renti. 

III. The serious Apprehensions and Expressions of 
several Aged and Dying Men of Fame and Learning. 

Sect. 1. Solomon, than whom none is believed to have 
more delighted himself in the enjoyments of the world, at 
least better to have understood them ; hear what he says, 
after all his experience ; " I said in my heart, Go to now ; 
I will prove thee with mirth ; therefore enjoy pleasure : 
And behold, this also is vanity. I said of laughter, It is 
mad ; and of mirth, what doeth it ? I made me great 
works, builded houses, planted vineyards, made gardens 
and orchards, planted trees in them of all kind of fruit : I 
got me servants and maidens ; also great possessions ; I 
gathered me silver and gold, and the peculiar treasures o\ 
kings and provinces ; also men and women singers, and 
the delights of the sons of men ; as musical instruments. 
and that of all sorts : So I was great, and increased more 
than all that were before me in Jerusalem : and whatsoever 
mine eyes desired, I kept not from them ; 1 withheld not 






NO CROSS, NO CROWN. 287 

mine heart from any joy. Then I looked on all the works 
which my hands had wrought, and behold, All was vanity 
and vexation of spirit."* The reason he gives in the 18th 
and 19th verses, is, that the time of enjoying them was very 
short, and it was uncertain who should be benefited by 
them when he was gone. Wherefore he concludes all with 
this ; " Fear God, and keep his commandments, for this is 
the whole duty of man : For God shall bring every work 
into judgment, whether it be good, or whether it be evil." 
Oh, that men would lay this to heart ! 

Sect. 2. Chilon, one of the seven wise men of Greece, 
already mentioned upon another occasion, affords us a 
dying testimony of great example : It is related thus by 
Agellius : When his life drew towards an end, ready to be 
seized by death, he spoke thus to his friends about him : 
44 My words and actions, in this long term of years, have 
been, almost all, such as I need not repent of; which, per- 
haps, you also know. Truly, even at this time I am certain 
I never committed anything, the remembrance of which 
begets any trouble in me, unless this one thing only ; which 
whether it were done amiss, or not, I am uncertain. I sat 
with two others, as judge, upon the life of my friend ; the 
law was such, as the person must of necessity be con- 
demned ; so that either my friend must lose his life, or 
some deceit be used towards the law. Revolving many 
things in my mind, for relief of a condition so desperate, I 
conceived that which I put in practice to be of all other the 
most easy to be borne v : silently I condemned him, and per- 
suaded those others, who judged, to absolve him. Thus I 
preserved in so great a business, the duty both of a judge 
and friend. But from that act I received this trouble ; that 
I fear it is not free from perfidiousness and guilt, in the 
same business, at the same time, and in a public affair, to 
persuade others contrary to what was in my own judgment 
best."f O tender conscience ! Yet an heathen's ! Where 
dwells the Christian that excelleth ? Hard to be found 
among the great rabbies of Christendom. 

Sect. 3. Ignatius, who lived within the first hundred 
years after Christ, and was torn in pieces of wild beasts at 

* Eccl. ii., 1 — 11. f Severus, Apop., p. 175. 



288 NO CROSS, NO CROWN. 

Rome, for his true faith in Jesus, left this, amongst other 
things, behind him : " There is nothing better than the peace 
of a good conscience :" Intimating, there might be a 
peace to wicked consciences, that are past feeling anything 
to be evil, but swallowed up of the wickedness of the world. 
And in his epistle to the churches at Ephesus, Magnetia, 
Trallis, and Rome, upon his martyrdom, saith, "Now I 
begin to be a disciple ; I weigh neither visible nor invisible 
things, so that I may gain Christ."* O heavenly-minded 
man ! A blessed martyr of Jesus indeed. 

Sect. 4. Justin Martyr, a philosopher, who received 
Christianity five and twenty years after the death of Igna- 
tius, plainly tells us, in his relation of his conversion to the 
Christian faith, " That the power of godliness in a plain 
simple Christian had that influence and operation on his soul, 
that he could not but betake himself to a serious and strict 
life." And yet before he was a Cynic ; a strict sect. And 
this gave him joy at his martyrdom, having spent his days 
as a serious teacher, and a good example. And Eusebius 
relates, " That though he was also a follower of Plato's 
doctrine ; yet, when he saw the Christians' piety and 
courage, he concluded, no people so temperate, less volup- 
tuous, and more set on divine things :" Which first induced 
him to be a Christian.! 

Sect. 5. Chrysostom, another father, so called, lays this 
down for necessary doctrine, " To sacrifice the whole soul 
and body to the Lord, is the highest service we can pay unto 
him. God promiseth mercy unto penitent sinners ; but he 
doth not promise them they shall have so much time as to- 
morrow for their repentance." 

Sect. G. Charles V., emperor of Germany, king of 
Spain, and lord of the Netherlands, after three and twenty 
pitched fields, six triumphs, four kingdoms conquered, and 
eight principalities added to his dominions, a greater instance 
than whom can scarce be given, resigned up all his pomp to 
other hands, and betook himself to his retirement ; leaving 
this testimony behind him, concerning the life he spent in 
the honors and pleasures of the world, and in that little 
time of his retreat from them all : " That the sincere study, 

* Ignatius Epist ad Ephes. ; Mag. Trail Rom. Eus , 1. 3, c. 32, 
I Euseb., Ecc. Hid , t. L, c. B. 



NO CROSS, NO CROWN. 289 

profession, and practice of the Christian religion, had in it 
such joys and sweetness, as Courts were strangers to." 

Sect. 7. Michael de Montaigne, a lord of France, 
famous with men of letters for his book of essays, giveth 
these instructions to others, and this character of himself, 
viz. " Amidst our banquets, feasts, and pleasures, let us 
have ever this restraint or object of death before us ; that 
is, the remembrance of our condition : And let not pleasure 
so much mislead or transport us, that we altogether neglect 
or forget how many ways our joys, or our feastings, be sub- 
ject unto death, and by how many holdfasts she threaten- 
eth us and you. So did the Egyptians, who, in the midst of 
their banquetings, and in the full of their greatest cheer, 
caused the anatomy of a dead man to be brought before 
them, as a memorandum and warning to their guests. I 
am now, by means of the mercy of God, in such a taking, 
that without regret or grieving at any worldly matter, I am 
prepared to dislodge, whensoever he shall please to call me. 
I am everywhere free : my farewell is soon taken of all 
my friends, except of myself. No man did ever prepare 
himself to quit the world more simply and fully, or more 
generally lay aside all thoughts of it, than I am fully assured 
I shall do. All the glory I pretend in my life, is, that I have 
lived quietly : quietly, not according to Metrodorus, Ar- 
cesilaus, or Aristippus ; but according to myself. Since 
philosophy never could find any way for tranquillity, that 
might be generally good ;" " Let every man in his own par- 
ticular seek for it." Let us not propose so fleeting and so 
wavering an end unto ourselves, as the world's glory : 
Let us constantly follow reason : And let the vulgar ap- 
probation follow us that way, if it please. I care not so 
much what I am with others, as I respect what I am in 
myself : I will be rich in myself, and not by borrowing, 
i Strangers see but external appearances and events : Every 
i man can set a good face upon the matter, when within he 
is full of care, grief, and infirmities : They see not my heart, 
I when they look upon my outward countenance. We are 
naught but ceremony ; ceremony doth transport us, and we 
I leave the substance of things : we 1iold fast by the boughs, 
> and leave the trunk or body, the substance of things, be- 
hind us." 
i 



290 NO CROSS, NO CROWN. 

Sect. 8. Cardinal Wolsey, the most absolute and 
wealthy minister of state this kingdom ever had, that in his 
time seemed to govern Europe as well as England, when 
come to the period of his life, left the world with this close 
reflection upon himself; "had I been as diligent to serve 
my God, as I was to please my king, he would not have 
left me now in my grey hairs." A dismal reflection for all 
worldly-minded men ; but those more especially who have 
the power and means of doing more good than ordinary in 
the world, and do it not ; which seems to have been the case 
and reflection of this great man. 

Sect. 9. Sir Philip Sidney, a subject indeed of England, 
but, they say, chosen king of Poland ; whom queen Eliza- 
beth called Her Philip ; the prince of Orange, His Master ; 
whose friendship the lord Brooks was so proud of, that he 
would have it part of his epitaph, " Here lies Sir Philip 
Sidney's friend :" whose death was lamented in verse by 
the then kings of France and Scotland, and the two univer- 
sities of England, repented so much at his death of that 
witty vanity of his life, his Arcadia, that to prevent the 
unlawful kindling of heats in others, he would have com- 
mitted it to the flames himself; and left this farewell 
amongst his friends, " Love my memory ; cherish my 
friends ; their faith to me may assure you that they are 
honest : but above all, govern your will and affections by 
the will and word of your Creator. In me behold the 
end of this world, and all its vanities." And indeed he 
was not much out in saying so, since in him was to be 
seen the end of all natural parts, acquired learning, and 
civil accomplishments. His farewell seems spoken with- 
out terror, with a clear sense, and an equal judgment. 

Sect. 10. Secretary Walsingham, an extraordinary man 
in queen Elizabeth's time, towards the conclusion of his 
days, in a letter to his fellow-secretary, Burleigh, then lord 
treasurer of England, writes thus : " We have lived enough 
to our country, our fortunes, our sovereign : It is" high 
time we begin to live to ourselves, and to our God. w Which 
giving occasion for some court-droll to visit, and try to 
divert him; "Ah ! (saith he) while we laugh, all things arc 
serious round about us ; God is serious, when he preserveth 
us ; and hath patience towards us ; Christ is serious, when 



NO CROSS, NO CROWN. 291 

he dieth for us ; the Holy Ghost is serious, when he striveth 
with us ; the whole creation is serious, in serving God and 
us ; they are serious in hell and in heaven : and shall a 
man that hath one foot in his grave, jest and laugh ?" O 
that our statesmen would weigh the conviction, advice, and 
conclusion of this great man ; and the greatest man, per- 
haps, that has borne that character in our nation. For true 
it is, that none can be serious too soon, because none can 
be good too soon. Away then with all foolish talking and 
jesting, and let people mind more profitable things ! 

Sect. 11. John Mason, knight, who had been privy- 
counsellor to four princes, and spent much time in the pre- 
ferments and pleasures of the world, retired with these 
pathetical and regretful sayings : " After so many years' 
experience, Seriousness is the greatest wisdom ; Tempe- 
rance the best physic ; a Good Conscience is the best 
estate. And were I to live again, I would change the 
court for a cloister, my privy-counsellor's bustles for an 
hermit's retirement, and the whole life I lived in the palace, 
for one hour's enjoyment of God in the chapel. All things 
else forsake me, besides my God, my duty, and my prayers." 

Sect. 12. Sir Walter Raleigh is an eminent instance, 
being as extraordinary a man as our nation hath produced : 
In his person, well descended ; of health, strength, and a 
masculine beauty : in understanding, quick ; in judgment, 
sound ; learned and wise, valiant and skilful : an historian, 
a philosopher, a general, a statesman. After a long life, 
full of experience, he drops these excellent sayings a little 
before his death, to his son, to his wife, and to the world, 
viz., " Exceed not in the humor of rags and bravery ; for 
these will soon wear out of fashion : and no man is es- 
teemed for gay garments, but by fools and women. On 
the other side, seek not riches basely, nor attain them by 
evil means : destroy no man for his wealth, nor take any- 
thing from the poor, for the cry thereof will pierce the 
heavens : and it is most detestable before God, and most 
dishonorable before worthy men, to wrest anything from 
the needy and laboring soul : God will never prosper thee, 
if thou offendest therein ; but use thy poor neighbors and 
tenants well." [A most worthy saying ! But he adds] 
" Have compassion on the poor and afflicted, and God will 



292 NO CROSS, NO CROWN. 

bless thee for it : make not the hungry soul sorrowful ; for 
if he curse thee in the bitterness of his soul, his prayer shall 
be heard of him that made him. Now, for the world (dear 
child) I know it too well, to persuade thee to dive into the 
practices of it : rather stand upon thy own guard against 
all those that tempt thee to it, or may practise upon thee ; 
whether in thy conscience, thy reputation, or thy estate : 
resolve, that no man is wise or safe, but he that is honest. 
Serve God ; let him be the author of all thy actions : com- 
mend all thy endeavors to him, that must either wither or 
prosper them ; please him with prayer ; lest if he frown, 
he confound all thy fortune, and labor, like the drops of rain 
upon the sandy ground. Let my experienced advice, and 
fatherly instruction, sink deep into thy heart : so God 
direct thee in all thy ways, and fill thy heart with his 
grace." 

Sir Walter Raleigh's Letter to his Wife, after his con- 
demnation. 

" You shall receive, my dear wife, my last words, in these 
my last lines. My love I send to you, that you may 
keep when I am dead ; and my counsel that you may re- 
member it when I am no more. I would not, with my will, 
present you sorrows, dear Bess ; let them go to the grave 
with me, and be buried in the dust : and seeing that it is not 
the will of God that I shall see you any more, bear my de- 
struction patiently ; and with an heart like yourself. First, 
I send you all the thanks which my heart can conceive, or 
my words express, for your many travails and cares for me, 
which though they have not taken effect, as you wished, 
yet my debt to you is not the less ; but pay it I never shall 
in this world. Secondly, I beseech you for the love you 
bear me living, that you do not hide yourself many days ; 
but by your travails seek to help my miserable fortunes, 
and the right of your poor child ; your mourning cannot 
avail me, who am but dust. Thirdly, you shall understand, 
that my lands were conveyed (bond fide) to my child, the 
writings were drawn at Midsummer was a twelvemonth, 
as divers can witness ; and I trust my blood will quench 
their malice, who desired my slaughter, that they will not 



NO CROSS, NO CROWN. 293 

seek to kill you and yours with extreme poverty. To what 
friend to direct you I know not ; for all mine have left me 
in the true time of trial. Most sorry am I that being sur- 
prised by death, I can leave you no better estate ; God hath 
prevented all my determinations, that great God which 
worketh all in all. If you can live free from want, care for 
no more ; for the rest is but a vanity. Love God, and 
begin betimes ; in him shall you find true, everlasting and 
endless comfort: when you have travelled, and wearied 
yourself with all sorts of worldly cogitations, you shall sit 
down by sorrow in the end. Teach your son also to serve 
and fear God, whilst he is young, that the fear of God may 
grow up in him ; then will God be an husband to you, and 
a father to him ; an husband and a father, that can never 
be taken from you. Dear wife, I beseech you, for my 
soul's sake, pay all poor men. When I am dead, no doubt 
but you will be much sought unto ; for the world thinks I 
was very rich ; have a care of the fair pretences of men ; 
for no greater misery can befal you in this life, than to be- 
come a prey unto the world, and after to be despised. As 
for me, I am no more yours, nor you mine : death has cut 
us asunder ; and God hath divided me from the world, and 
you from me. Remember your poor child, for his father's 
sake, w r ho loved you in his happiest estate. I sued for my 
life, but (God knows) it was for you and yours that I de- 
sired it ; for know it, my dear wife, your child is the child 
of a true man, who in his own respect despiseth death, and 
his misshapen and ugly forms. I cannot write much ; God 
knows how hardly I steal this time, when all are asleep : 
and it is also time for me to separate my thoughts from the 
world. Beg my dead body, which living was denied you ; 
and either lay it in Sherburne, or in Exeter church, by my 
father and mother. I can say no more ; time and death 
call me away. The everlasting God, powerful, infinite and 
inscrutable, God Almighty, who is Goodness itself, the True 
Light and Life, keep you and yours, and have mercy upon 
me, and forgive my persecutors ; and send us to meet in 
his glorious kingdom. My dear wife, farewell ; bless my 
boy, pray for me, and let my true God hold you both in his 
arms. 

" Yours that was, but not now my own, 

"Walter Raleigh." 



294 NO CROSS, NO CROWN. 

Behold wisdom, resolution, nature, and grace ! how strong 
in argument, wise in counsel, firm, affectionate, and devout. 
O that your heroes and politicians would make him their 
example in his death, as well as magnify the great actions 
of his life. I doubt not, had he been to live over his days 
again, with his experience, he had made less noise, and yet 
done more good to the world and himself. It is a sad thing 
to consider, that men hardly come to know themselves, or 
the world, till they are ready to leave it. 

Sect. 13. Henry Wotton, knight, thought it, " The great- 
est happiness in this life to be at leisure, to be and to do good ;" 
as in his latter end he was wont to say, when he reflected on 
past times, though a man esteemed sober and learned, " How 
much time have I to repent of, and how little to do it in !" 

Sect. 14. Sir Christopher Hatton, a little before his 
death, advised his relations to be serious in the search after 
" the will of God in the Holy Word :" for, said he, it is 
deservedly accounted a piece of excellent knowledge to 
understand the law of the land, and the customs of a man's 
country ; how much more to know the statutes of heaven, 
and the laws of eternity ; those immutable and eternal laws 
of justice and righteousness ! To know the will and plea- 
sure of the Great Monarch and Universal King of the 
world ! " I have seen an end of all perfection : but thy 
commandments, O God, are exceeding broad." Whatever 
other knowledge a man may be endued withal, could he by 
a vast and imperious mind, and an heart as large as the 
sand upon the sea shore, command all the knowledge of art 
and nature, of words and things ; could he attain a mastery 
in all languages, and sound the depth of all arts and sci- 
ences ; could he discourse the interests of all states, the 
intrigues of all courts, the reason of all civil laws and con- 
stitutions, and give an account of all histories ; u and yet 
not know the Author of his being, and the preserver of his 
life, his sovereign, and his judge : his surest refuge in trou- 
ble ; his best friend, or worst enemy ; the support of his 
life, and the hope of his death ; his future happiness, and 
his portion for ever ; he doth but sapienter descender* in 
infernu?n, with a great deal of wisdom go down to hell." 

Sect. 15. Francis Bacon, lord high chancellor of Eng- 
land, some time before his death confessed, " That to be 



NO CROSS, NO CROWN. 295 

religious, was to live strictly and severely : For if the opi- 
nion of another world be false, yet the sweetest life in this 
world is piety, virtue, and honesty : If it be true, there be 
none so wretched and miserable, as loose, carnal, profane 
persons." 

Sect. 16. The great duke of Momerancy, colleague to 
the duke of Orleans, brother to the French king Louis 
the Thirteenth, in the war by them agitated against the min- 
istry of Cardinal Richelieu, being taken and convicted at 
Lyons, a little before his beheading, looking upon himself, 
then very richly attired : " Ah ! says he, this becomes not 
a servant of the crucified Jesus ! What do I with these 
vanities about me? He was poor, despised, and naked, 
when he went to the cross to die for my sins :" and imme- 
diately he stript himself of all his finery, and put a more 
grave and modest garment on him. A serious reflection at 
a time when he best knew what was best. 

Sect. 17. Henry, prince of Wales, eldest son to king 
James the First, of whom others say many excellent things, 
hear what account he gives of himself at last : A person 
whom he loved, and that had been the companion of his 
diversions, being with him in his sickness, and asking him, 
How he did ? was, amongst many other sober expressions, 
answered thus, " Ah, Tom ! I in vain wish for that time I 
lost with thee, and others, in vain recreations." So vain 
were recreations, and so precious was time to a prince, and 
no ordinary one neither, upon a dying-bed. But why wished 
he, with others, for more time, but that it might be better 
employed ? Thus hath the just principle, and holy spirit 
of God in men, throughout all generations, convinced them 
of their vanity and folly upon their dying-beds, who before 
were too much taken up to mind either a dying-bed, or a 
vast eternity ; but when their days were almost numbered, 
when mortality hastened on them, when the revelation of 
the righteous judgment was at the door, and that all their 
worldly recreations and enjoyments must be parted with, 
and that eye for ever shut, and flesh turned to worm's meat, 
that took delight therein ; then, oh, then it was the Holy 
Witness had room to plead with conscience : then nothing 
but a holy, strict, and severe life was valuable ; then " All 
the world for a little time," who before had given all their 
14 



296 NO CROSS, NO CROWN. 

time for a little of a vain world. But if so short a repre- 
sentation of the inconsistency of the vanities of the world 
with the Christian life could make so deep an impression ; 
oh ! to what a noble stature, and large proportion, had they 
been grown in all pious and heavenly knowledge, and how 
much greater had their rewards been, if they contentedly 
had foregone those perishing entertainments of the world 
betimes, and given the exercise of their minds to the tuition 
and guidance of that Universal Grace and Holy Spirit of 
God, which had so long shined in darkness, uncomprehended 
of it, and was at last but just perceived to give a sight of 
what they had been doing all their days. 

Sect. 18. Philip III., king of Spain, seriously reflecting 
upon the life he had led in the world, cried out upon his 
death-bed, "Ah, how happy were I, had I spent these 
twenty-three years that I have held my kingdom, in a re- 
tirement I" Crying out to his confessor, " My concern is for 
my soul, not my body : I lay all that God has given me, my 
dominion, power, and my life, at the feet of Jesus Christ my 
Saviour." Would kings would live, as well as die so ! 

Sect. 19. Count Gondamor, ambassador in England for 
that very king, and held the ablest man of his time, who 
took great freedom as to his religion in his politics, serving 
his ends by those ways that would best accomplish them. 
When towards his latter end, he grew very thoughtful of 
his past life ; and after all his negotiations and successes in 
business, said to one of his friends, " I fear nothing in the 
world more than sin." Often professing, " He had rather 
endure hell than sin." So clear and strong were his con- 
victions, and so exceeding sinful did sin appear to him, upon 
a serious consideration of his ways. 

Sect. 20. Cardinal Richelieu, after having been first 
minister of state of Europe, as well as of France, confessed 
to old Peter du Moulin, the famous Protestant of that coun- 
try, " That being forced upon many irregularities by that 
which they call REASON OF STATE,"he could not tell 
how to satisfy his conscience for several tilings ; and there- 
fore had many temptations to doubt and disbelieve a God, 
another world, and the immortality of the soul, and thereby 
to relieve his mind from any disquiet, but in vain: So 
strong, he said, was the notion of God on his soul, so clear 



NO CROSS, NO CROWN. 297 

the impression of him upon the frame of the world, so 
unanimous the consent of mankind, so powerful the convic- 
tions of his own conscience, that he could not but * Taste 
the power of the world to come,' and so live as one that 
must die, and so die as one that must live for ever." And 
being asked one day, Why he was so sad ? answered, Mon- 
sieur, Monsieur, "the soul is a serious thing; it must be 
either sad here for a moment, or be sad for ever." 

Sect. 21. Cardinal Mazarine, reputed the cunningest 
statesman of his time, and who gave great proofs of it in 
the successes of the French crown under his ministry : his 
aim was the grandeur of the world, to which he made all 
other considerations submit : but, poor man ! he was of 
another mind a little before his death: for being awakened 
by the smart lashes of conscience, which represented his 
soul's condition very dismal with astonishment and tears, he 
cried out, " O my poor soul, what will become of thee ! 
Whither wilt thou go ?" And spoke one day thus to the 
queen mother of France, Madam, your favors have undone 
me : were I to live again, I would be a Capuchin, rather 
than a courtier." 

Sect. 22. Count Oxcistern, chancellor of Swedeland, a 
person of the first quality, station, and ability in his own 
country ; and whose share and success, not only in the chief 
ministry of affairs in that kingdom, but in the greatest nego- 
tiations of Europe, during his time, made him no less con- 
siderable abroad. After all his knowledge and honor, being 
visited in his retreat from public business by commissioner 
Whitlock, ambassador to queen Christina, in the conclusion 
of their discourse, he said to the ambassador, " I have seen 
much, and enjoyed much of this world ; but I never knew 
how to live till now. I thank my good God that has given 
me time to know him, and to know myself. All the com- 
fort I have, and all the comfort I take, and which is more 
than the whole world can give, is feeling the Good Spirit 
of God in my heart, and reading in this good book (holding 
up the bible), that came from it." And further addressed 
himself thus to the ambassador : " You are now in the prime 
of your age and vigor, and in great favor and business : but 
this will all leave you, and you will one day better under- 
stand and relish what I say to you : and then you will find 



298 NO CROSS, NO CROWN. 

that there is more wisdom, truth, comfort, and pleasure in 
retiring and turning your heart from the world, to the good 
Spirit of God, and in reading the bible, than in all the courts 
and favors of princes." This I had, as near as I am able to 
remember, from the ambassador's own mouth more than 
once. A very edifying history, when we consider from 
whom it came : one of the greatest and wisest men of his 
age ; while his understanding was as sound and vigorous, 
as his experience and knowledge were great. 

Sect 23. Dr. Donne, a great poet, taking his farewell of 
his friends, on his dying-bed, left this saying behind him, for 
them to measure their fancies and their actions by : "I 
repent of all my life, but that part of it I spent in com- 
munion with God, and doing good." 

Sect. 24. Selden, one of the greatest scholars and anti- 
quaries of his time ; one who had taken a diligent survey of 
what knowledge w T as considerable amongst the Jews, 
Heathens, and Christians : at last professeth this, toward the 
end of his days, in his conference with bishop Usher, " That 
notwithstanding he had been so laborious in his inquiries, and 
curious in his collections, and had possessed himself of a 
treasure of books and manuscripts upon all ancient subjects ; 
yet he could rest his soul on none, save the scriptures :" 
And above all, that passage lay most remarkable upon his 
spirit, Titus ii., 11, 12, 13, 14, 15. "For the grace of God, 
that bringeth salvation, hath appeared unto all men ; teach- 
ing us, that denying ungodliness, and worldly lusts, we 
should live soberly, righteously, and godly in this present 
world ; looking for that blessed hope, and glorious appear- 
ing of the great God, and our Saviour Jesus Christ ; who 
gave himself for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar people, zealous 
of good works : these things speak and exhort, and rebuke 
with all authority." And indeed it is one of the most com- 
prehensive passages in scripture ; for it comprises the end, 
means, and recompense of Christianity. 

Sect. 25. Hugo Grotius, than whom these latter ages 
think they have not had a man of more universal knowledge, 
a light, say the statesmen ; a light, say the churchmen too, 
witness his " Annals," and his book, " De Jure Belli & 
Pacis ;" also his " Christian Religion," and " Elaborate Com- 



NO CROSS* NO CROWN. 299 

mentaries." He winds up his life and choice in this remark- 
able saying, which should abate tbe edge of other men's 
inordinate desires after what they falsely call learning: 
namely, " I would give all my learning and honor for the 
plain integrity of Jean Urick," who was a religious poor 
man, that spent eight hours of his time in prayer, eight in 
labor, and but eight in meals, sleep, and other necessaries. 
And to one that admired his great industry, he returned this 
by way of complaint : " Ah ! I have consumed my life in 
laboriously doing nothing." And to another, that inquired 
of his wisdom and learning what course to take ? He 
solemnly answered, " Be serious." Such was the sense he 
had, how much a serious life excelled, and was of force, 
towards a dying hour. 

Sect. 26. To whom I join Salmatius, that famous 
French scholar, and the other's contemporary ; who after 
his many volumes of learning, by which he had acquired 
great veneration among men of books, confessed so far to 
have mistaken true learning, and that in which solid hap- 
piness consists, that he exclaimed thus against himself: 
" Oh ! I have lost a world of time ! Time, that most 
precious thing in the world ! Whereof, had I but one year 
more, it should be spent in David's Psalms and Paul's Epis- 
tles. Oh, Sirs," said he to those about him, " mind the world 
less, and God more. The fear of the Lord, that is wisdom ; 
and to depart from evil, that is understanding."* 

Sect. 27. Francis Junius, an ingenious person, who hath 
written his own life ; as he was reading " Tully de Legibus," 
fell into a persuasion, " Nihil curare Deum, nee sui nee 
alieni;" till in a tumult in Lyons the Lord wonderfully 
delivered him from imminent death ; so that he was forced 
to acknowledge a divine Providence therein. And his father, 
hearing the dangerous ways that his son was misled into, 
sent for him home, where he carefully and piously instructed 
him, and caused him to read over the New Testament ; of 
which he himself writeth thus : " When I opened the New 
Testament, I first lighted upon John's first chapter, " In the 
beginning was the Word," &c. I read part of the chapter, 
and was suddenly convinced, that the divinity of the argu- 

* Prov. ix., 10; xvi., 17. 



300 NO CROSS, NO CROWN. 

ment, and the majesty and authority of the writing, did 
exceedingly excel all the eloquence of human writings : 
my body trembled, my mind was astonished, and was so 
affected all that day, that I knew not where and what I 
was. Thou wast mindful of me, O my God, according to 
the multitude of thy mercies, and calledst home thy lost 
sheep into the fold." And as Justin Martyr of old, so he 
of late professed, " That the power of godliness, in a plain 
simple Christian, wrought so upon him, that he could not 
but take up a strict and a serious life." 

Sect. 28. A. Rivetus, a man of learning, and much 
reverenced in the Dutch nation, after a long life of study, 
in search of divine knowledge, upon-his death-bed, being 
discoursed by his friend of heavenly things, brake forth in 
this manner ; " God has learned me more of himself in ten 
days' sickness, than I could get by all my labor and 
studies." So near a way, so short a cut it is to the know- 
ledge of God, when people come into the right way, which 
is, To turn in their minds and hearts to the voice of God, 
and learn of him, who is a Spirit, to be taught of him, and 
led by him : " For in righteousness such shall be established, 
and great shall be their peace." 

Sect. 29. A Letter from James, earl of Marlborough, a 
little before his death, in the battle at sea, on the coast of 
Holland, &c. 

" I believe the goodness of your nature, and the friend- 
ship you have always borne me, will receive with kind- 
ness the last office of your friend. I am in health enough 
of body, and, through the mercy of God in Jesus Christ, 
well disposed in mind. This I premise, that you may be 
satisfied that what I write proceeds not from any fantas- 
tic terror of mind, but from a sober resolution of what con- 
cerns myself, and earnest desire to do you more good after 
my death, than mine example, God of his mercy pardon the 
badness of it, in my life-time may do you harm. I will 
not speak aught of the vanity of this world ; your own age 
and experience will save that labor ; but there is a certain 
thing that goeth up and down the world, called Religion, 
dressed and pretended fantastically, and to purposes bad 
enough ; which yet, by such evil doing, loseth not its being. 
The great, good God hath not left it without a witness, more 



NO CROSS, NO CROWN. 301 

or less, sooner or later, in every man's bosom to direct us 
in the pursuit of it ; and for the avoiding of those inextri- 
cable disquisitions and entanglements our own frail reasons 
would perplex us withal. God in his infinite mercy hath 
given us his Holy Word ; in which, as there are many 
things hard to be understood, so there is enough plain and 
easy to quiet our minds, and direct us concerning our future 
being. I confess to God and you, I have been a great neg- 
lecter, and, I fear, despiser of it : God of his infinite mercy 
pardon me the dreadful fault. But when I retired myself 
from the noise and deceitful vanity of the world, I found no 
true comfort in any other resolution, than what I had from 
thence. I commend, from the bottom of my heart, the 
same to your (I hope) happy use. Dear Hugh, let us be 
more generous, than to believe we die as the beasts that 
perish ; but with a Christian, manly, brave resolution, look 
to what is eternal. I will not trouble you farther. The 
only great God and holy God, Father, Son, and Holy 
Ghost, direct you to an happy end of your life, and send us 
a joyful resurrection ! 

" So prays your true friend, 

" Marlborough." 

Sect. 30. The late Sir Henry Vane must be too fresh 
in memory to need a character ; but it is certain his parts 
were of the first rate, and superior to the generality of men ; 
yet he would often say, " He owed them to religion." In 
his youth he was much addicted to company, and promised 
little to business ; but in reading of a book called " The 
Signs of a Godly Man," and being convicted in himself that 
they were just, but that he had no share in any one of them ; 
he fell into that extreme anguish and horror, that for some 
days and nights he took little food or rest ; which at once 
dissolved his old friendships, and made those impressions 
and resolutions to religion, that neither university, courts, 
princes, nor parents, nor any losses, or disappointments, 
that threatened his new course of life, could weaken or 
alter. And though this laid him under some disadvantages 
for a time, his great integrity and abilities quickly broke 
through that obscurity ; so that those of very differing sen- 
timents did not only admire, but very often desired him to 



NO CROSS, NO CROWN. 

accept the most eminent negotiations of his country ; which 
he served according to his own principles, with great suc- 
cess, and a remarkable self-denial. This great man's maxim 
was, " Religion was the best master, and the best friend ; 
for it made men wise, and would never leave them that 
never left it;" which he found true in himself: for as it 
made him wiser than those that had been his teachers, so it 
made him firmer than any hero, having something mor< 
than nature to support him, which was the judgment a 
well of foreigners as others, that had the curiosity to see 
him die ; making good some meditations of his own, viz. : 
" The day of death is the judge of all our other days ; the 
very trial and touchstone of the actions of our life. It is 
the end that crowns the work, and a good death honoreth 
a man's whole life. The fading corruption and loss of this 
life, is the passage into a better. Death is no less essential 
to us, than to live or be born. In flying death, thou fliest 
thyself; thy essence is equally parted into these two, life 
and death. It is no small reproach to a Christian, whose 
faith is in immortality, and the blessedness of another life, 
to fear death much, which is the necessary passage there- 
unto." 

Sect. 31. Abraham Cowley, whom to name, is enough 
with the men of wit of our time and nation, speaks not less 
in favor of the temperance and solitude so much labored in 
the preceding discourse : yet that his judgment may have the 
more force with the reader, it may be fit that I should say, 
that he was a man of a sweet and singular wit, great learn- 
ing, and an even judgment ; that had known what cities, 
universities, and courts could afford ; and that not only at 
home, but in divers nations abroad. Wearied with the 
world, he broke through all the entanglements of it. ; and 
which was hardest, great friendship and a perpetual praise ; 
and retired to a solitary cottage near Barn-Elms, where his 
garden was his pleasure, and he his own gardener : whence 
he giveth us this following doctrine of retirement, which 
may serve for an account how well hi" was pleased in his 
change. " The first work (suit h he), that a man must do to 
make himself capable of the good o( solitude, is the very 
eradication of all lusts; for how is it possible for a man to 
enjoy himself, while his affections are tied to things without 



• 



NO CROSS, NO CROWN. 303 

himself. The first minister of state hath not so much 
business in public, as a wise man hath in private : if the one 
have little leisure to be alone, the other hath less leisure to 
be in company ; the one hath but part of the affairs of one 
nation, the other all the works of God and nature under his 
consideration. There is no saying shocks me so much, as 
that which I hear very often, ' That a man doth not know 
how to pass his time.' ' It would have been but ill spoken 
of Methuselah, in the nine hundred and sixty-ninth year of his 
life. But that is not to deceive the world, but to deceive 
ourselves, as Quintilian saith, Vitam fallere, To draw on 
still, and amuse and deceive our life, till it be advanced in- 
sensibly to the fatal period, and fall into that pit which 
nature hath prepared for it. The meaning of all this is no 
more, than that most vulgar saying, Bene qui latuit, bene 
vixit ; He hath lived well, who hath lain well hidden. Which 
if it be a truth, the world is sufficiently deceived ; for 
my part, I think it is ; and that the pleasantest condition in 
life is in incognito. What a brave privilege is it, to be free 
from all contentions, from all envying, or being envied, from 
receiving and from paying all kind of ceremonies ! We are 
here among the vast and noble scenes of nature ; we are 
there among the pitiful shifts of policy : we walk here in 
the light, and open ways of the divine bounty ; we grope 
there in the dark and confused labyrinths of human malice : 
our senses are here feasted with the clear and genuine taste 
of their objects : which are all sophisticated here ; and, 
for the most part, overwhelmed with their contraries. Here 
.pleasure looks, methinks, like a beautiful, constant, and 
modest wife ; it is there an impudent, fickle, and painted 
harlot. Here is harmless and cheap plenty : there, guilty 
and expenseful luxury. The antiquity of this art is cer- 
tainly not to be contested by any other. The three first 
men in the world, were a gardener, a ploughman, and a 
grazier : and if any man object, that the second of these 
was a murderer, I desire he would consider, that as soon 
as he was so, he quitted our profession, and turned builder. 
It is for this reason, I suppose, that the son of Sirach forbids 
us to hate husbandry ; because (saith he) the Most High 
hath created it. We were all born to this art, and taught 
by nature to nourish our bodies by the same earth out of 
14* 



304 NO CROSS, NO CROWN. 

which they were made, and to which they must return, and 
pay at last for their sustenance. Behold the original and 
primitive nobility of all those great persons, who are too 
proud now not only to till the ground, but almost to tread 
upon it. We may talk what we please of lilies and lions 
rampant, and spread eagles in fields d'or, or d'argent ; but 
if heraldry were guided by reason, a Plough in a Field 
Arable would be the most noble and ancient arms." 

Blest be the man (and blest is he) whome'er 

(Plac'd far out of the roads of hope or fear) 

A little field, a little garden, feeds ; 

The field gives all that frugal nature needs: 

The wealthy garden lib'rally bestows 

All she can ask, when she luxurious grows. 

The specious inconveniencies that wait 

Upon a life of business and of state, 

He sees (nor doth the sight disturb his rest) 

By fools desir'd, by wicked men possest. 

Ah wretched, and too solitary, he 

Who loves not his own company : 

He'll feel the weight oft many a day, 

Unless he call in sin or vanity 

To help to bear 't away. 

Out of Martial, he gives us this following epigram, which 
he makes his by translation and choice, to tell his own 
solitude by : I place it here as his. 

Would you be free ? 'Tis your chief wish you say : 

Come on ; I'll show thee, friend, the certain way : 

If to no feasts abroad thou lov'st to go, 

Whilst bounteous God doth bread at home bestow : 

If thou the goodness of thy clothes dost prize 

By thy own use, and not by others' eyes ; 

If only safe from weathers, thou canst dwell 

In a small house, but a convenient shell ; 

If thou without a sigh or golden wish 

Canst look upon thy beechen bowl, or dish ; 

If in thy mind such power and greatness be, 

The Persian King's a slave, compared with thee. 

Whilst this hard truth I teach, methinks I see 
The monster, London, laugh at me ; 

I should at thee too, foolish city, 
If it were fit to laugh at misery ; 

But thy estate I pity. 



NO CROSS, NO CROWN. 305 

Let but thy wicked men from out thee go, 
And all the fools that crowd thee so ; 

Even thou who dost thy millions boast, 
A village less than Islington wilt grow ; 

A solitude almost, 

I shall conclude him with this prayer of his own. 

For the few hours of life allotted me, 
Give me (great God) but bread and liberty } 
I'll beg no more ; if more thou'rt pleas'd to give, 
I'll thankfully that overplus receive. 
If beyond this no more be freely sent, 
I'll thank for this, and go away content. 

Here ends the wit, the praise, the learning, the city, the 
court with Abraham Cowley, that once knew and had them 
all. 

Sect. 32. The late Earl of Rochester was inferior to 
nobody in wit, and hardly anybody ever used it worse, if 
we believe him against himself in his dying reflections : 
an account of which I have had from some that visited 
him in his sickness, besides that larger one made public by 
the present bishop of Salisbury. It was then that he came 
to think there was a God, for he felt his lashes on his con- 
science ; and that there was such a thing as virtue, and a 
reward for it. Christianity was no longer a worldly or 
absurd design : but Christ, a Saviour, and a most merciful 
one ; and his doctrines plain, just, and reasonable, and the 
true way to felicity here and hereafter : admiring and 
adoring that mercy to him, which he had treated with so 
much infidelity and obstinate contempt : wishing only for 
more life to confute his past one, and in some measure to 
repair the injuries he had done to religion by it : begging 
forgiveness for Christ's sake, though he thought himself the 
most unworthy of it for his own. Thus died that witty 
Lord Rochester ; and this retreat he made from the world 
he had so great a name in. May the loose wits of the 
times, as he desired, take warning by him, and not leave 
their repentance to a dying-bed. 

Sect. 33. A noble young man of the family of Howard, 
having too much yielded to the temptations of youth, when 
upon his sick-bed, which proved his dying-bed, fell under 



306 NO CROSS, NO CROWN. 

the power and agony of great convictions, mightily bewail- 
ing himself in the remembrance of his former extravagan- 
cies ; crying strongly to God to forgive him, abhorring his 
former course, and promising amendment, if God renewed 
life to him. However, he was willing to die, having tasted 
of the love and forgiveness of God ; warning his acquaint- 
ance and kindred that came to see him, to fear God, and 
forsake the pleasures and vanity of this world : and so wil- 
lingly yielded his soul from the troubles of time, and frail- 
ties of mortality. 

Sect. 34. The late princess Elizabeth of the Rhine, of 
right claimeth a memorial in this discourse ; her virtue 
giving greater lustre to her name than her quality, which 
yet was of the greatest in the German Empire. She chose 
a single life as freest of care, and best suited to the study 
and meditation she was always inclined to ; and the chief- 
est diversion she took, next the air, was in some such plain 
and housewifely entertainment, as knitting, &c. She had a 
small territory which she governed so well, that she show- 
ed herself fit for a greater. She would constantly, every 
last day in the week, sit in judgment, and hear and deter- 
mine causes herself; where her patience, justice, and mercy 
were admirable ; frequently remitting her forfeitures, where 
the party was poor, or otherwise meritorious. And, which 
was excellent, though unusual, she would temper her dis- 
courses with religion, and strangely draw concerned par- 
ties to submission and agreement ; exercising not so much 
the rigor of her power, as the power of her persuasion. 
Her meekness and humility appeared to me extraordinary. 
She never considered the quality, the merit of the people 
she entertained. Did she hear of " a retired man, hid 
from the world, and seeking after the knowledge of a 
better," she was sure to set him down in the catalogue of 
her charity, if he wanted it ; I have casually Been, 1 believe, 
fifty tokens sealed and superscribed to the several poor sub- 
jects of her bounty, whose distances would not suffer them 
to know one another, though they knew her, whom yet 
some of them had never seen. Thus, though she kept "'no 
sumptuous table in her own court, she spread the tables of 
the poor in their solitary cells ; breaking bread to virtuous 
pilgrims according to their want, and her ability. Abste- 



NO CROSS, NO CROWN. 307 

mious in herself, and in apparel void of all vain ornaments." 
I must needs say, her mind had a noble prospect : her 
eys was to a better and more lasting inheritance than can 
be found below ; which made her often to despise the great- 
ness of courts, and learning of the schools, of which she was 
an extraordinary judge. Being once at Hamburgh, a re- 
ligious person, whom she went to see for religion's sake, 
telling her, " It was too great an honor for him, that he 
should have a visitant of her quality come under his roof, 
that was allied to so many great kings and princes of this 
world ;" she humbly answered, " If they were godly as 
well as great, it would be an honor indeed ; but if you 
knew what that greatness was, as well as I, you would 
value less that honor." Being in some agony of spirit, after 
a religious meeting we had in her own chamber, she said, 
" It is an hard thing to be faithful to what one knows : Oh 
the way is straight ! I am afraid I am not weighty enough 
in my spirit to walk in it." After another meeting she 
uttered these words ; " I have records in my library, that 
the Gospel was first brought out of England hither into 
Germany by the English, and now it is come again." She 
once withdrew, on purpose to give her servants the liberty 
of discoursing us, that they might the more freely put what 
questions of conscience they desired to be satisfied in ; for 
they were religious : suffering both them, and the poorest of 
her town, to sit by her, in her own bed-chamber, where w r e 
had two meetings. I cannot forget her last words when 
I took my leave of her : " Let me desire you to remember 
me, though I live at this distance, and that you should never 
see me more. I thank you for this good time ; and know, 
and be assured, though my condition subjects me to divers 
temptations, yet my soul hath strong desires after the best 
things." She lived her single life till about sixty years of 
age, and then departed at her own house in Herwerden, 
which w T as about* two years since ; as much lamented, as 
she had lived beloved of the people : to whose real worth, 
I do, with religious gratitude for her kind reception, dedi- 
cate this memorial. 



* She died in 1680. And this passage was inserted in a second edition of 
this treatise, an. 1682. 



308 NO CROSS, NO CROWN. 

Sect. 35. Bulstrode Whitlock has left his own charac- 
ter in his " Memorials of English affairs f a book that shows 
both his employments and greater abilities. He was almost 
ever a commissioner and companion with those great men, 
that the lords and commons of England, at several times, 
appointed to treat with King Charles I. for a peace. He 
was commissioner of the great seal, ambassador to the 
crown of Swedeland, and sometimes president of the coun- 
cil : a scholar, a lawyer, a statesman ; in short, he was one 
of the most accomplished men of the age. Being with him 
sometimes at his own house in Berkshire, where he gave 
me that account I have related of chancellor Oxcistern, 
amongst many serious things he spoke, this was very observ- 
able. " I ever have thought," said he, " there has been one 
true religion in the world; and that is the work of the 
spirit of God in the hearts and souls of men. There have 
been indeed divers forms and shapes of things, through the 
many dispensations of God to men, answerable to his own 
wise ends, in reference to the low and uncertain state of 
man in the world, but the Old World had the Spirit of God, 
for it strove with them : and the New World has had the 
spirit of God, both Jew and Gentile ; and it strives with 
all ; and they that have been led by it, have been the good 
people in every dispensation of God to the world. And I 
myself must say, I have felt it from a child to convince me 
of my evil and vanity ; and it has often given me a true 
measure of this poor world, and some taste of divine things ; 
and it is my grief I did not more early apply my soul to it. 
For I can say, since my retirement from the greatness and 
hurries of the world, I have felt something of the work and 
comfort of it, and that it is both ready and able to instruct, 
and lead, and preserve those that will humbly and sincerely 
hearken to it. So that my religion is the good spirit of 
God in my heart ; I mean, what that has wrought in me and 
for me." After a meeting at his house, to which he gave 
an entire liberty for all that pleased to come, he was so 
deeply affected with the testimony of the light, spirit, and 
grace of Christ in man, as the gospel dispensation, that 
after the meeting closed with prayer, he rose up, and pulled 
off his hat, and said, " This is the everlasting gospel I have 
heard this day ; and I humbly bless the name of God, that 



NO CROSS, NO CROWN. 309 

he has let me live to see this day, in which the ancient 
gospel is again preached unto them that dwell upon the 
earth." 

Sect. 36. A sister of the family of Penn, of Penn, in 
Buckinghamshire, a young woman delighting in the finery 
and pleasures of the world, was seized with a violent ill- 
ness, that proved mortal to her. In the time of her sick- 
ness she fell into great distress of soul, bitterly bewailing 
the want of that inward peace which makes a death-bed 
easy to the righteous. After several days' languishing, a 
little consolation appeared after this manner. She was 
some hours in a kind of a trance ; she apprehended she 
was brought into a place where Christ was : to whom could 
she but deliver her petition, she hoped to be relieved. But 
her endeavors increased her pain ; for as she pressed to 
deliver it, " He turned his back upon her," and would not 
so much as look tow r ards her. But that which added to her 
sorrow, was, " That she beheld others admitted." How- 
ever, she gave not over importuning him : and when almost 
ready to faint, and her hope to sink, " he turned one side of 
his face towards her, and reached forth his hand, and re- 
ceived her request ; at which her troubled soul found im- 
mediate consolation." Turning to those about her, she 
repeats what had befallen her ; adding, " Bring me my 
new clothes ; take off the lace and finery." And charged 
her relations, " Not to deck and adorn themselves after the 
manner of the world ; for that the Lord Jesus, whom she 
had seen, appeared to her in the likeness of a plain country- 
man, without any trimming or ornament whatever ; and 
that his servants ought to be like him." 

Sect. 37. My own father, after thirty years' employ- 
ment with good success, in divers places of eminent trust 
and honor in his own country, upon a serious reflec- 
tion not long before his death, spoke to me in this man- 
ner, " Son William, I am weary of the world ; I would not 
live over my days again, if I could command them with a 
wish ; for the snares of life are greater than the fears of 
death. This troubles me, that I have offended a gracious 
God, that has followed me to this day. O have a care of 
sin ! That is the sting both of life and death. Three 
things I commend to you: First, Let nothing in this 



310 NO CROSS, NO CROWN. 

world tempt you to wrong your Conscience : I charge 
you, do nothing against your conscience ; so will you keep 
peace at home, which will be a feast to you in a day of 
trouble. Secondly, Whatever you design to do, lay it 
justly, and time it seasonably ; for that gives security and 
dispatch. Lastly, Be not troubled at disappointments ; 
for if they may be recovered, do it ; if they cannot, trou- 
ble is vain. If you could not have helped it, be content ; 
there is often peace and profit in submitting to Providence : 
for afflictions make wise. If you could have helped it, let 
not your trouble exceed instruction for another time : these 
rules will carry you with firmness and comfort through this 
inconstant world." At another time he inveighed against 
the profaneness and impiety of the age ; often crying out, 
with an earnestness of spirit, " Wo to thee, O England ! 
God will judge thee, O England ! Plagues are at thy door, 
O England !" He much bewailed, that divers men in 
power, and many of the nobility and gentry of the king- 
dom, were grown so dissolute and profane ; often saying, 
" God has forsaken us ; we are infatuated ; we will shut our 
eyes ; we will not see our true interests and happiness ; we 
shall be destroyed !" Apprehending the consequences of 
the growing looseness of the age to be our ruin ; and that 
the methods most fit to serve the kingdom at home and 
abroad, were too much neglected ; the trouble of which did 
not a little help to feed his distemper, which drew him daily 
nearer to his end : and as he believed it, so less concerned 
or disordered I never saw him at any time ; of which I 
took good notice. Wearied to live, as well as near to die, 
he took his leave of us ; and of me, with this expression, 
and a most composed countenance : " Son William, if you 
and your friends keep to your plain way of preaching, and 
keep to your plain way of living, you will make an end 
of the priests to the end of the world. Bury me by my 
mother : live all in love : shun all manner of evil : and I 
pray God to bless you all ; and he will bless you." 

Sect. 38. Anthony Lovvther, of Mask ; a person of 
good sense, of a sweet temper, a just mind, and of a sober 
education; when of age to be under his own government, 
was drawn by the men of pleasure of the town into the 
usual freedoms of it, and was as much a judge as anybody 



NO CROSS, NO CROWN. 311 

of the satisfaction that way of living could yield ; but some 
time before his sickness, with a free and strong judgment, 
he would frequently upbraid himself, and contemn the world, 
for those unseasonable as well as unchristian liberties, that 
so much abound in it ; which apprehension increased by the 
instruction of a long and sharp sickness. He would often 
despise their folly, and abhor their guilt ; breathing, with 
some impatience, after the knowledge of the best things, 
and the best company ; losing as little time as he could, 
that he might redeem the time he had lost ; testifying 
often, with a lively relish, to the truth of religion, from the 
sense he had of it in his own breast: frequently professing, 
" he knew no joy comparable to that of being assured of 
the love and mercy of God." Which as he often implored 
with strong convictions, and a deep humility and reverence, 
so he had frequently tastes thereof before his last period ; 
pressing his relations and friends, in a most serious and 
affectionate manner, to " love God and one another more, 
and this vile world less." And of this he was so full, it was 
almost ever the conclusion of his most inward discourses 
with his family ; though he sometimes said, " he could have 
been willing to have lived, if God had pleased, to see his 
younger children nearer a settlement in the world ; yet he 
felt no desire to live longer in the world, but on the terms 
of living better in it :" for that he did not only think virtue 
the safest, but the happiest way of living: commending 
and commanding it to his children upon his last blessing. 

I shall conclude this chapter of retired, aged, and dying 
persons, with some collections I have made out of the life 
of a person of great piety and quality of the French nation. 

Sect. 39. Du Renty, a young nobleman of France, of 
admirable parts, as well as great birth, touched with a sense 
of the vanity of the world, and the sweetness of a retired 
religious life, notwithstanding the honors and employments 
that waited for him, abandons the pride and pomp of the 
world, to enjoy a life of more communion with God : Do 
but hear him : " I avow (saith he) that I have no gust in 
anything, where I find not Jesus Christ. And for a soul 
that speaks not of him, or in which we cannot taste any 
effect of grace flowing from his spirit (which is the prin- 
ciple of operations, both inward and outward, that are 



312 NO CROSS, NO CROWN. 

solidly Christian) speak not to me at all of such an one. 
Could I (as I may say) behold both miracles and wonders 
there, and yet not Jesus Christ, nor hear any talk of him, I 
count all but amusement of spirit, loss of time, and a very 
dangerous precipice. Let us encourage ourselves to lead 
this life unknown and wholly hid from men, but most known 
to, and intimate with God ; divesting ourselves, and chasing 
out of our minds all those many superfluities, and those 
many amusements, which bring with them so great a 
damage, that they take up our minds, instead of God. So 
that when I consider that which thwarts and cuts into so 
many pieces this holy, this sweet and amiable union, which 
we should have continually with God, it appears, that it is 
only a monsieur, a madame, a compliment, and chatting, 
indeed a mere foolery ; which, notwithstanding, doth ravish 
and wrest from us the time that is so precious, and the fel- 
lowship that is so holy and so desirable. Let us quit this, I 
pray you, and learn to court it with our own Master. Let 
us well understand our part, our own world (as we here 
phrase it) ; not that world, I mean, which we do renounce, 
but that wherein the children of God do their duties to their 
Father. There is nothing in this world so separate from 
the world, as God ; and the greater the saints are, the greater 
is their retirement into Him. 

This our Saviour taught us whilst he lived on earth, being 
in all his visible employments united to God, and retired into 
the bosom of his Father. Since the time that I gave up my 
liberty to God, as I told you, I was given to understand, to 
what a state of annihilation the soul must be brought, to 
render it capable of union with him ; I saw my soul reduced 
into a small point, contracted and shrunk up to nothing : 
and at the same time I beheld myself, as if encompassed 
with whatsoever the world loves and possesseth ; and, as it 
were, a hand removing all this far from me, throwing it into 
the ocean of annihilation. In the first place, I saw removed 
all exterior things, kingdoms, great offices, stately buildings, 
rich household-stuff, gold and silver, recreations, pleasures ; 
all which are great incumbrances to the soul's passing on 
to God ; of which therefore his greatest pleasure is, that 
she be stripped, that she may arrive at the point of naked- 
ness and death, which will bring her into possession of solid 



NO CROSS, NO CROWN. 313 

riches, and real life. Assure yourself, there is no security in 
any estate, but this of dying and annihilation ; which is, to 
be baptized into Christ's death, that we live the life of mor- 
tification. Our best way is, therefore, to divest ourselves of 
All, that the Holy Child Jesus may govern all. All that can 
be imagined in this lower world, is of small concernment, 
though it were the losing of all our goods, and the death of 
all the men in it ; this poor ant-hill is not worthy of a serious 
thought. Had we but a little faith, and a little love, how 
happy should we esteem ourselves, in giving away all, to 
attend no more, save on God alone ; and to say, Deus mens, 
et omnia ! My God, and my All ! — Being (saith he) in a 
chapel richly wainscotted, and adorned with very excellent 
sculpture, and with imagery, I beheld it with some attention, 
having had some skill in these things, and saw the bundle of 
flowers-de-luces, and of flowers in form of borders, and of 
very curious workmanship ; it was on a sudden put into my 
mind, The original of what thou seest, would not detain 
thee at all in seeing it. And I perceived that indeed all 
these, and those flowers themselves (not in pictures) would 
not have taken me up ; and all the ornaments which archi- 
tecture and art invent, are but things most mean and low, 
running in a manner only upon flowers, fruits, branches, 
harpies, and chimeras ; part whereof are, in their very 
being, but things common and low, and part of them merely 
imaginary; and yet man (who croucheth to everything) 
renders himself amorous and a slave of them ; no otherwise 
than as if a good workman should stand to copy out, and 
counterfeit, some trifles and fopperies. I considered by this 
sight how poor man was to be cheated, amused, and diverted 
from his sovereign good. And since that time, I could 
make no more stand to consider any of these things : and 
if I did it, I should reproach myself for it ; as no sooner see- 
ing them in churches, or elsewhere, but this is presently put 
upon my spirit, The original is nothing, the copy and the 
image is yet less : each thing is vain, except the employ- 
ment of ourselves about God alone. An absolute abnega- 
tion will be necessary to all things, to follow in simplicity, 
without reserve or reflection, what our Saviour shall work 
in us, or appoint for us, let it be this or that. This way was 
showed me in which I ought to walk towards him ; and 



814 NO CROSS, NO CROWN. 

hence it is, that all things to me ordinarily are without any 
gust or delight. I assure you, it is a great shame to a 
Christian to pass his days in this world more at ease than 
Jesus Christ here passed his. Ah ! had we but a little faith, 
what repose could we take out of the cross ?" 

I will conclude his sayings with his dying blessing to his 
surviving children. 

" I pray God bless you ; and may it please him to bless 
you, and to preserve you by his grace from the evil of the 
world, that you may have no part therein : and above all, 
my children, that you may live in the fear and love of God, 
and yield due obedience to your mother." 

Expressions of that weight and moment to the immortal 
good of men, that they abundantly prove, to all sensible 
readers, that the author was a man of an enlightened mind, 
and of a soul mortified to the world, and quickened to some 
tastes of a supernatural life. Let his youth, let his quality, 
adorned with so much zeal and piety, so much self-denial 
and constancy, become exemplary to those of worldly 
quality, who may be the readers of this book. Some, per- 
haps, will hear that truth from the several authors I have 
reported, whose names, death and time have recovered from 
the envy of men, that would hardly endure it from me, if at 
all from the living. Be it as it will, I shall abundantly 
rejoice, if God shall please to make any part of this discourse 
effectual to persuade any into the love of holiness, " without 
which," certain it is, " no man shall see the Lord : but the 
pure in heart shall behold him for ever." 

To conclude : I cannot pass this reflection upon what is 
observed of the sayings of dying men, and which to me 
seems to have great instruction in it, viz. : All men agree, 
when they come to die, it is best to be religious ; to live 
an holy, humble, strict, and self-denying life ; retired, 
solitary, temperate, and disencumbered of the world. 
Then loving God above all, and our neighbors as our- 
selves, forgiving our enemies, and praying for them, are 
solid things, and the essential part of religion, as the true 
ground of man's happiness. Then all sin is "exceeding 
sinful," and yields no more pleasure : but every inordinate 
desire is burthensomo, and severely reproved. Then the 
world, with all the lawful comforts in it, weighs light against 



NO CROSS, NO CROWN. 315 

that sense and judgment, which such men have between the 
temporal and the eternal. And since it is thus with dying 
men, what instruction is it to the living, whose pretence, for 
the most part, is a perpetual contradiction ? O ! that men 
would learn to " Number their days, that they might apply 
their hearts to wisdom ;" of which " the fear of the Lord is 
the true and only beginning." And blessed are they that 
fear always, for their feet shall be preserved from the snare 
of death." 



CHAPTER XXII. 

Sect. 1. Of the way of living amongst the first Christians. 2. An ex- 
hortation to all professing Christianity, to embrace the foregoing Rea- 
sons and Examples. 3. Plain dealing with such as reject them. 4. 
Their recompenses. 5. The Author is better persuaded and assured 
of some : an Exhortation to them. 6. Encouragement to the Chil- 
dren of Light to persevere from a consideration of the Excellency of 
their Reward ; the End and Triumph of the Christian Conqueror. The 
whole concluded with a brief Supplication to Almighty God. 

THE CONCLUSION. 

Sect. 1. Having finished so many testimonies, as my 
time would give me leave, in favor of this subject, No 
Cross, No Crown ; No Temperance, No Happiness ; No 
Virtue, No Rew r ard ; No Mortification, No Glorification : I 
shall conclude with a short description of the life and wor- 
ship of the Christians within the first century, or hundred 
years after Christ : what simplicity, what spirituality, what 
holy love and communion did in that blessed age abound 
among them ! It is delivered originally by Philo Judaeus, 
and cited by Eusebius Pamphilius, in his Ecclesiastical His- 
tory, " That those Christians renounced their substance, and 
severed themselves from all the cares of this life ; and for- 
saking the cities, they lived solitary in fields and gardens. 



316 NO CROSS, NO CROWN. 

They accounted their company, who followed the contrary 
life of cares and bustles, as unprofitable and hurtful to them ; 
to the end that with earnest and fervent desires, they might 
imitate them which led this prophetical and heavenly life. 
In many places, says he, this people liveth ; for it behoveth 
as well the Grecians as the Barbarians, to be partakers of 
this absolute goodness ; but in Egypt, in every province 
they abound : and especially about Alexandria. From all 
parts the better sort withdrew themselves into the soil and 
place of these worshippers, as they were called, as a most 
commodious place, adjoining to the Lake of Mary, in a 
valley very fit, both for its security and the temperance of 
the air. They are further reported to have meeting-houses, 
where the most part of the day was employed in worship- 
ping God : that they were great allegorizers of the scrip- 
tures, making them all figurative : that the external show 
of words, or the letter, resembleth the superficies of the 
body ; and the hidden sense or understanding of the words 
seem in place of the soul ; which they contemplate by their 
beholding names, as it were in a glass."* That is, their 
religion consisted not chiefly in reading the letter, disputing 
about it, accepting things in literal constructions, but in 
the things declared of, the substance itself, bringing things 
nearer to the mind, soul, and spirit, and pressing into a more 
hidden and heavenly sense ; making religion to consist in 
the temperance and sanctity of the mind, and not in the 
formal bodily worship, so much now-a-days in repute, fitter 
to please comedians than Christians. Such was the prac- 
tice of those times : but now the case is altered ; people 
will be Christians, and have their w r orldly-mindedness too. 
But though God's kingdom suffer violence by such, yet shall 
they never enter : the Life of Christ and his followers hath 
in all ages been another thing : and there is but one way, 
one guide, one rest ; all which are pure and holy. 

Sect. 2. But if any, notwithstanding our many sober 
reasons, and numerous testimonies from Scripture, or the 
example or experience of religious, worldly and profane, 
living and dying men, at home and abroad, of the greatest 

* Philo Judaeus of the worship of Egvpt and Alexand. Euscb. Pam. Eccl. 
Hist, 1. 2, c. 17. 



NO CROSS, NO CROWN, 317 

note, fame, and learning, in the whole world, shall yet re- 
main lovers and imitators of the folly and the vanity con- 
demned ; if the cries and groans, sighs and tears, and com- 
plaints and mournful wishes of so many reputed great, nay, 
some sober men — " O that I had more time ! — O that I 
might live a year longer, I would live a stricter life ! — O 
that I were a poor Jean Urick ! — All is vanity in this 
world : — O my poor soul, whither wilt thou go ? — O that I 
had the time spent in vain recreations ! — A serious life is 
above all ;" and such like ; if, I say, this by no means can 
prevail, but if yet they shall proceed to folly, and follow 
the vain world, what greater evidence can they give of 
their heady resolution to go on impiously ; to despise God ; 
to disobey his precepts ; to deny Christ ; to scorn ; not to 
bear his cross ; to forsake the examples of his servants ; to 
give the lie to the dying sayings and consent of all ages ; to 
harden themselves against the checks of conscience ; to 
befool and sport away their precious time, and poor immor- 
tal souls to wo and misery ? In short, it is plainly to dis- 
cover you neither have reason to justify yourselves, nor 
yet enough of modesty to blush at your own folly ; but, as 
those that have lost the sense of one and the other, go on 
to " eat and drink, and rise up to play." In vain therefore 
is it for you to pretend to fear the God of heaven, whose 
minds serve the god of the pleasure of this world : in vain 
it is to say, you believe in Christ, who receive not his self- 
denying doctrine : and to no better purpose will all you do, 
avail. If he that had loved " God and his neighbor, and 
kept the commandments from his youth," was excluded 
from being a disciple, " because he sold not all, and fol- 
lowed Jesus ;" with what confidence can you call yourselves 
Christians, who have neither kept the commandments, nor 
yet forsaken anything to be so ? And if it was a bar be- 
twixt him and the eternal life he sought, that, notwithstand- 
ing all his other virtues, love to money, and his external 
possessions, " could not be parted with ;" # what shall be 
your end, who cannot deny yourselves many less things, 
but are daily multiplying your inventions, to please your 

* Exod. xxxii., 6 ; Amos vi., 3 — 6; Eph. iv., 17, 24; 2 Tim. ii., 19 
Mat. xix., 16—22. 



318 NO CROSS, NO CROWN. 

fleshly appetites ? Certainly, much more impossible is it to 
forsake the greater. Christ tried his love, in bidding him 
forsake all, because he knew, for all his brags, that his mind 
was riveted therein ; not that if he had enjoyed his pos- 
sessions with Christian indifferency, they might not have 
been continued : but what then is their doom, whose hearts 
are so fixed in the vanities of the world, that they will 
rather make them Christian, than not to be Christians in the 
use of them ? But such a Christian this young man might 
have been, who had more to say for himself than the strict- 
est Pharisee living dare pretend to ; yet "he went away 
sorrowful from Jesus."* Should I ask you, if Nicodemus 
did well to come by night, and be ashamed of the great 
Messiah of the world ? And if he w T as not ignorant when 
Christ spake to him of the new birth ? I know you would 
answer me, " He did very ill, and was very ignorant." But 
stay a while, the beam is in your own eyes : you are ready, 
doubtless, to condemn him and the young man for not 
doing what you not only refuse to do yourselves, but laugh 
at others for doing. Nay, had such passages not been 
written, and were it not for the reverence some pretend for 
the Scriptures, they would both be stupid as Nicodemus in 
their answers to such heavenly matters, and ready to call 
it canting to speak so ; as it is frequent for you, when we 
speak to the same effect, though not the same words : just 
as the Jews, at what time they called their father, they des- 
pised his son ; and when he spake of sublime and heavenly 
mysteries, some cried, " He has a devil ;" others, " He is 
mad :" and most of them, " These are hard sayings, who 
can bear them V s 

Sect. 3. And to you all, that sport yourselves alter the 
manners of the world, let me say, that you are those " who 
profess you know God, but in works deny him ;"f living in 
those pleasures which slay the just in yourselves. For 
though you talk of believing, it is no more than taking it for 
granted that there is a God, a Christ, Scriptures, &c, with- 
out farther concerning yourselves to prove the verity thereof, 
to yourselves or others, by a strict and holy conversation : 
which slight way of believing, is but a light and careless 

* John iii., 1—5. f Titus i., lt». 



NO CROSS, NO CROWN. 319 

way of ridding yourselves of further examination ; and 
rather throwing them off with an inconsiderate granting of 
them to be so, than giving yourselves the trouble of making 
better inquiry, leaving that to your priests, offctimes more 
io-norant, and not less vain and idle, than yourselves, which 
is so far from a gospel faith, that it is the least respect you 
can show to God, Scriptures, &c, and next to which kind 
of believing is nothing, under a denial of all. 

But if you have hitherto laid aside all temptations to 
reason and shame, at least be entreated to resume them 
now in a matter of this importance, and whereon no less 
concernment rests, than your temporal and eternal happi- 
ness. " Oh ! retire, retire ; observe the reproofs of instruc- 
tion in your own minds : that which begets sadness in the 
midst of mirth, w 7 hich cannot solace itself, nor be contented 
below immortality ; which calls often to an account at 
nights, mornings, and other seasons ; which lets you see 
the vanity, the folly, the end, and misery of these things ; 
this is the just principle, and holy spirit of the Almighty 
within you : hear him, obey him, converse with them who 
are led by him : and let the glories of another world be 
eyed, and the heavenly recompense of reward kept in sight." 
Admit not the thoughts of former follies to revive ; but be 
steady, and continually exercised by his grace, " to deny 
ungodliness and worldly lusts, and to live soberly, righ- 
teously and godly in this present world."* For this is the 
true and heavenly nature of Christianity, " To be so awak- 
ened and guided by the spirit and grace of God, as to 
leave the sins and vanities of the world, and to have the 
affections regenerated, the mind reformed, and the whole 
man baptized into purity and faithfulness towards God and 
man, as to act with reverence, justice, and mercy. To care 
for very few things ; to be content with what you have ; to 
use all as if you used them not ; and to be so disentangled 
from the lusts, pleasures, profits, and honors of the world, 
as to have the mind raised to things above, the heart and 
affections fixed there : that in all things you may glorify 
God, and be as lights set on an hill, whose shining exam-* 
pies may be conducing to the happiness of others, who be- 

*Tit. ii., 11, 12, 13, 14. 
15 



320 NO CROSS, NO CROWN. 

holding such good works, may be converted, and glorify 
God the Father of lights, in whom you all would be eter- 
nally blessed. 

Sect. 4. But if the impenitence of any is so great, their 
pursuit of folly as earnest, and, notwithstanding what has 
been thus seriously offered to reclaim them, they are re- 
solved to take their course, and not to be at leisure for more 
divine things, I have this farther to leave with them from the 
Almighty, who first called me to this work; " That tribula- 
tion, anguish, and sorrow shall make their dying-beds ; indig- 
nation and wrath shall wind up their days ; and trouble and 
vexation of mind and spirit shall be the miserable fruits which 
they shall reap, as the reward of all their wretched folly 
and rebellion !"* Be not deceived, God will not be mocked : 
it is so irreversibly decreed ;" Whatsoever is sown here, 
shall be reaped hereafter." And just is the Almighty, to 
make good his determinations upon such, who, instead of 
employing the time given them, to " work out their salva- 
tion with fear and trembling/'t have spent it in the 
pleasures of the flesh, which perisheth ; as if their heaven 
were here. Nor can it seem unreasonable, since he hath 
thus long waited with Remission of sins and Eternal Life 
in his hand, to distribute to them that repent ; that if such 
will not, to recompense so great obstinacy, and love of this 
perishing world, with everlasting tribulation. J 

Sect. 5. But I am otherwise persuaded of many ; yes, I 
am assured the mercies of the everlasting God have been 
so extended to many, that this will prove an effectual call 
to bring them out of the w r ays and customs of this cor- 
rupted and corrupting world ; and a means for establishing 
such, who hitherto have been unfaithful to what they have 
been already convinced of. And you, my friends, whose 
minds have received the alarm, " w T hose hearts have truly 
heard the voice of one crying in the wilderness, where you 
have been straying from the Lord, repent, repent !" to you, 
in the name of the great and living God, 1 speak, I cry, 
"Come away, come away ; ah! what do you do there? 
Why are you yet behind? That is not your rest : it is pol- 

*Rom. ii., A, 5, 6. 0. f Gal. vi., 4, 5, G, 7. 8. 
} Rev. iii., 20 \\f., 27; \xii., 13, 11. 15. 



NO CROSS, NO CROWN. 321 

luted with the sins and vanities of a perishing world : Gird 
up your loins ; eye your light (one in all) Christ Jesus, the 
same yesterday, to-day, and for ever ; who hath enlightened 
every one : follow him ; he will lead you to the city of 
God, that has foundations, into which the wicked cannot 
enter."* 

Sect. 6. Mind not the difficulties of your march ; great 
and good things were never enterprised and accomplished 
without difficulty ; which does but render their enjoyment 
more pleasant and glorious in the end. Let the holy men 
and women of old be your examples ; remember good old 
Abraham, the excellency of whose faith is set out by his 
obedience to the voice of God, in forsaking his father's 
house, kindred, country, &c. And Moses, that might in 
probability have been made a king, by faith in God, leaves 
Egypt's glory, and Pharaoh's favors, and chooses rather to 
sojourn and pilgrimage with the despised, afflicted, tor- 
mented Israelites in the wilderness, than to enjoy the 
pleasures of that great court for a season ; esteeming Christ's 
reproaches greater riches than Egypt's treasures. But, 
above all, how great was the reproach, how many the suf- 
ferings, how bitter the mockings, which Jesus suffered at the 
hands of his enemies ? Yet with what patience, meekness, 
forgiveness, and constancy, did he in all his actions demean 
himself towards his bloody persecutors, " despising the 
shame, enduring the cross, for the joy that was set before 
him? And hath left us this glorious example, that we 
should follow his steps ;" which hath in almost every age 
been imitated by some. The apostles sealed their testi- 
monies with their blood, and multitudes after the example 
of their constancy ; esteeming it the greatest honor, as it 
was always attended with the signallest demonstrations of 
the Divine Presence. How memorable was that of Origen 1 
" If my father were weeping upon his knees before me, and 
my mother hanging about my neck behind me, and all my 
brethren, sisters and kinsfolk lamenting on every side, 
to retain me in the life and practice of the world, I would 



* John i. 9. 

t Gen.xii., 1, 2. Heb. xi. 24 — 27. Isa. Hv., 3. Heb. xii., 1, 2. 1 Pet, 
ii., 21, 22, 23. 



322 NO CROSS, NO CROWN. 

fling my mother to the ground, run over my father, despise 
all my kindred, and tread them under my feet, that I might 
run to Christ." Yet it is not unknown, how dutiful and 
tender he was in those relations. Not much unlike to this, 
was that noble and known instance of later times, in Galea- 
cius Carracciolus, marquis of Vico, who abandoned his 
friends, estate, and country, resolutely saying with Moses, 
" That he would rather suffer afflictions with the first re- 
formers and protestants, than enjoy his former plenty, favors 
and pleasures with his old religion." Nor is it possible for 
any now to quit the world, and live a serious godly life in 
Christ, without the like suffering and persecution. There 
are among us also some who have suffered the displeasure 
of their most dear and intimate relations and friends ; and 
all those troubles, disgraces, and reproaches, which are 
accustomed to attend such, as decline the " honors, plea- 
sures, ambition, and preferments of the world, and that 
choose to live an humble, serious, and self-denying life be- 
fore the Lord :" but they are very unequal to the joy and 
recompense that follow. For though there be no afflic- 
tion that is not grievous for the present, yet what says the 
man of God ? " It works a far more exceeding weight of 
glory in the end."* This has been both the faith and ex- 
perience of those that in all ages have trusted in God, " who 
have not fainted by the way, but enduring, have obtained 
an eternal diadem." 

Wherefore, since we are compassed about with so great 
a cloud of witnesses, let us lay aside every weight and bur- 
den, and the sin and vanities that do so easily beset us ; 
and with a constant, holy patience, run our race, having our 
eyes fixed upon Jesus, the author and finisher of our faith, 
" not minding what is behind ;" so shall we be delivered from 
every snare. No temptations shall gain us, no frowns 
shall scare us from Christ's Cross, and our blessed self- 
denial : and honor, glory, immortality, and a crown of 
eternal life, shall recompense all our sufferings in the end.f 

" O LORD GOD ! Thou lovest holiness, and purity is 
thy delight in the earth. Wherefore, I pray thee, make an 

* 2 Tim. iii., 12. J Pet. iv., 1—5. 

f Tlob. xi. 1. Rom v., I — I. Phil. 19 : Rom. ii., 7. 



NO CROSS, NO CROWN. 323 

end of sin, and finish transgression, and bring in thy ever- 
lasting righteousness to the souls of men, that thy poor 
creation may be delivered from the bondage it groans 
under, and the earth enjoy her sabbath again : that thy 
great name may be lifted up in all nations, and thy salvation 
renowned to the ends of the world. For thine is the king- 
dom, the power, and the glory, for ever. Amen." 



THE END. 



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